The Living Tree - Intelligent Alternatives Parashat Hashavua https://thelivingtree.org en Wednesday, May 20, 2026 Multi-Level Identity / Multi-Level Brit - The actuality of the Brit must be presented before the elements of the Brit even though the former comes only fourteen years later, for we must understand that the most essential issue is the original Brit with Avraham which is כי ידעתיו למען אשר יצוה...ושמרו דרך ה' which is here the highest element of this Brit, which becomes ויראו ממך. But first come the steps that make such freedom possible, which include growing into the fullness of הכרת טובה to make personal identity feasible, to actually arrive at אתה תתן. Only then can the brit come from the full achievement of לב לדעת of puberty, which is only now that נתן השם לכן לב לדעת. The nature of a dual leveled brit: יחיד וארצי אובד אבי וכפיית טובה ווידוי – רבים והסכת וערבות ואבנים ושבעים לשון \ תפילין של יד ל"ך לאות – תפילין של ראש וראו כל עמי הארץ \ לשמור ולעשות = לתתך עליון – ללכת בדרכיו = וראו ויראו ממך \ עם סגולה – גוי קדוש \ ברכות בכלל ברכות בפרט – ארור בכלל ארור בפרט is that it must fully incorporate being also defined by Moshe (אלה דברי הברית אשר צוה ה' את משה לכרות את בני ישראל) as Rashi points out אלו משל משה which means exactly the difference Rambam points out in אהבה (הלכות תשובה) they must completely penetrate the earth with שמירה ועשייה ולמען תשכיל וכתיבת אבנים ודיבור וענייה והגדה שמיעה והליכה בדרכיו (!) but on the other hand be completely linked as Rambam explains וכל העושה כל הכתוב בה ויודעו דעה גמורה נכונה זוכה בה לחיי העולם הבא ולפי גודל מעשיו ורוב חכמתו הוא זוכה והבטיחנו בתורה שאם נעשה אותה בשמחה ובטובת נפש ונהגה בחכמתה תמיד שיסיר ממנו כל הדברים so whereas until now we could understand without דעת מלמדים חסרי הדעת to do as decisions influenced by pressure of הברכות והקללות ; until now we could manage with שתהיו עמלים בתורה, from now it is only שמחה של מצוה ואם מונע עצמו ראוי להפרע ממנו, ושמחת בכל הטוב your own demand for Torah: “Hey, Moshe! We want too!” (See midrash and Rashi). The reality of והלכת בדרכיו The nature of the definition of this Brit is total ראשית in which the ראשית is both ביכורים וישראל simply because the connection to the entirety of the human condition, to the development of Yisrael, and to the development of ארץ ישראל and the אבן השתייה and hyperspace of the ארון is all the same, and any compromise on interest and involvement and love and history is a compromise of the connection, the very consciousness which is Brit. Thus there are no external תנחומים to this Brit because nothing can be external, and even the כאילו עשיתם עצמכם is the Zohar Chadash and the creation of the קללות through a believe in והתמכרתם שם, an addiction to failure! This is the כבד השם מהוניך of the רבינו בחיי: specifically of מה שהנייך! A brit which then shares the responsibility for social development and ערבות for the poor מלוה השם חונן דל and allows for no more בושה: אתה תתן. This is therefore מחייב שמיעה בקול again and again, which is not the same as knowing the information but being in a state of awareness, הסכת ושמ"ע ישראל which is similar to שמיעה בקול in קריאת שמע as well, demanding כונה על לבבך just as here בכל לבבך פרק כו , טז) הַיּוֹם הַזֶּה יְדֹוָד אֱלֹהֶיךָ מְצַוְּךָ לַעֲשׂוֹת אֶת הַחֻקִּים הָאֵלֶּה וְאֶת הַמִּשְׁפָּטִים וְשָׁמַרְתָּ וְעָשִׂיתָ אוֹתָם בְּכָל לְבָבְךָ וּבְכָל נַפְשֶׁךָ: and just as יציאת מצריים is summed up in Mara by אִם שָׁמוֹעַ תִּשְׁמַע לְקוֹל יְדֹוָד אֱלֹהֶיךָ וְהַיָּשָׁר בְּעֵינָיו תַּעֲשֶׂה וְהַאֲזַנְתָּ לְמִצְוֹתָיו וְשָׁמַרְתָּ כָּל חֻקָּיו כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם לֹא אָשִׂים עָלֶיךָ. Similar to Rambam’s approach of gradually getting yourself used to awareness by increasing you כונה בקריאת שמע. Just as הליכה בדרכיו requires behavior modification to assure that this is not a choice but a definition of how you actually are in your default! Therefore, the eleven steps are exactly the eleven steps of Dovid in (טו:א) מִזְמוֹר לְדָוִד יְדֹוָד מִי יָגוּר בְּאָהֳלֶךָ מִי יִשְׁכֹּן בְּהַר קָדְשֶׁךָ: for they define the space of viable life in אהלך ואפילו בחו"ל as defined by רבינו בחיי, and even the one example of מכה רעהו בסתר- לא רגל על לשונו is enough to understand the alternative realities of החפץ חיים and the חושך הנחש, both driven to the same unbelievable connection which is sexual and driven, כנגד שערך צימח in the הגדה של פסח. Rabbi Weinberg 2026-05-20 09:45:36am Multi-Level Identity / Multi-Level Brit - The actuality of the Brit must be presented before the elements of the Brit even though the former comes only fourteen years later, for we must understand that the most essential issue is the original Brit with Avraham which is כי ידעתיו למען אשר יצוה...ושמרו דרך ה' which is here the highest element of this Brit, which becomes ויראו ממך. But first come the steps that make such freedom possible, which include growing into the fullness of הכרת טובה to make personal identity feasible, to actually arrive at אתה תתן. Only then can the brit come from the full achievement of לב לדעת of puberty, which is only now that נתן השם לכן לב לדעת. The nature of a dual leveled brit: יחיד וארצי אובד אבי וכפיית טובה ווידוי – רבים והסכת וערבות ואבנים ושבעים לשון \ תפילין של יד ל"ך לאות – תפילין של ראש וראו כל עמי הארץ \ לשמור ולעשות = לתתך עליון – ללכת בדרכיו = וראו ויראו ממך \ עם סגולה – גוי קדוש \ ברכות בכלל ברכות בפרט – ארור בכלל ארור בפרט is that it must fully incorporate being also defined by Moshe (אלה דברי הברית אשר צוה ה' את משה לכרות את בני ישראל) as Rashi points out אלו משל משה which means exactly the difference Rambam points out in אהבה (הלכות תשובה) they must completely penetrate the earth with שמירה ועשייה ולמען תשכיל וכתיבת אבנים ודיבור וענייה והגדה שמיעה והליכה בדרכיו (!) but on the other hand be completely linked as Rambam explains וכל העושה כל הכתוב בה ויודעו דעה גמורה נכונה זוכה בה לחיי העולם הבא ולפי גודל מעשיו ורוב חכמתו הוא זוכה והבטיחנו בתורה שאם נעשה אותה בשמחה ובטובת נפש ונהגה בחכמתה תמיד שיסיר ממנו כל הדברים so whereas until now we could understand without דעת מלמדים חסרי הדעת to do as decisions influenced by pressure of הברכות והקללות ; until now we could manage with שתהיו עמלים בתורה, from now it is only שמחה של מצוה ואם מונע עצמו ראוי להפרע ממנו, ושמחת בכל הטוב your own demand for Torah: “Hey, Moshe! We want too!” (See midrash and Rashi). The reality of והלכת בדרכיו The nature of the definition of this Brit is total ראשית in which the ראשית is both ביכורים וישראל simply because the connection to the entirety of the human condition, to the development of Yisrael, and to the development of ארץ ישראל and the אבן השתייה and hyperspace of the ארון is all the same, and any compromise on interest and involvement and love and history is a compromise of the connection, the very consciousness which is Brit. Thus there are no external תנחומים to this Brit because nothing can be external, and even the כאילו עשיתם עצמכם is the Zohar Chadash and the creation of the קללות through a believe in והתמכרתם שם, an addiction to failure! This is the כבד השם מהוניך of the רבינו בחיי: specifically of מה שהנייך! A brit which then shares the responsibility for social development and ערבות for the poor מלוה השם חונן דל and allows for no more בושה: אתה תתן. This is therefore מחייב שמיעה בקול again and again, which is not the same as knowing the information but being in a state of awareness, הסכת ושמ"ע ישראל which is similar to שמיעה בקול in קריאת שמע as well, demanding כונה על לבבך just as here בכל לבבך פרק כו , טז) הַיּוֹם הַזֶּה יְדֹוָד אֱלֹהֶיךָ מְצַוְּךָ לַעֲשׂוֹת אֶת הַחֻקִּים הָאֵלֶּה וְאֶת הַמִּשְׁפָּטִים וְשָׁמַרְתָּ וְעָשִׂיתָ אוֹתָם בְּכָל לְבָבְךָ וּבְכָל נַפְשֶׁךָ: and just as יציאת מצריים is summed up in Mara by אִם שָׁמוֹעַ תִּשְׁמַע לְקוֹל יְדֹוָד אֱלֹהֶיךָ וְהַיָּשָׁר בְּעֵינָיו תַּעֲשֶׂה וְהַאֲזַנְתָּ לְמִצְוֹתָיו וְשָׁמַרְתָּ כָּל חֻקָּיו כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם לֹא אָשִׂים עָלֶיךָ. Similar to Rambam’s approach of gradually getting yourself used to awareness by increasing you כונה בקריאת שמע. Just as הליכה בדרכיו requires behavior modification to assure that this is not a choice but a definition of how you actually are in your default! Therefore, the eleven steps are exactly the eleven steps of Dovid in (טו:א) מִזְמוֹר לְדָוִד יְדֹוָד מִי יָגוּר בְּאָהֳלֶךָ מִי יִשְׁכֹּן בְּהַר קָדְשֶׁךָ: for they define the space of viable life in אהלך ואפילו בחו"ל as defined by רבינו בחיי, and even the one example of מכה רעהו בסתר- לא רגל על לשונו is enough to understand the alternative realities of החפץ חיים and the חושך הנחש, both driven to the same unbelievable connection which is sexual and driven, כנגד שערך צימח in the הגדה של פסח. Rabbi Weinberg 2026-05-20 09:45:36am Multi-Level Identity / Multi-Level Brit - The actuality of the Brit must be presented before the elements of the Brit even though the former comes only fourteen years later, for we must understand that the most essential issue is the original Brit with Avraham which is כי ידעתיו למען אשר יצוה...ושמרו דרך ה' which is here the highest element of this Brit, which becomes ויראו ממך. But first come the steps that make such freedom possible, which include growing into the fullness of הכרת טובה to make personal identity feasible, to actually arrive at אתה תתן. Only then can the brit come from the full achievement of לב לדעת of puberty, which is only now that נתן השם לכן לב לדעת. The nature of a dual leveled brit: יחיד וארצי אובד אבי וכפיית טובה ווידוי – רבים והסכת וערבות ואבנים ושבעים לשון \ תפילין של יד ל"ך לאות – תפילין של ראש וראו כל עמי הארץ \ לשמור ולעשות = לתתך עליון – ללכת בדרכיו = וראו ויראו ממך \ עם סגולה – גוי קדוש \ ברכות בכלל ברכות בפרט – ארור בכלל ארור בפרט is that it must fully incorporate being also defined by Moshe (אלה דברי הברית אשר צוה ה' את משה לכרות את בני ישראל) as Rashi points out אלו משל משה which means exactly the difference Rambam points out in אהבה (הלכות תשובה) they must completely penetrate the earth with שמירה ועשייה ולמען תשכיל וכתיבת אבנים ודיבור וענייה והגדה שמיעה והליכה בדרכיו (!) but on the other hand be completely linked as Rambam explains וכל העושה כל הכתוב בה ויודעו דעה גמורה נכונה זוכה בה לחיי העולם הבא ולפי גודל מעשיו ורוב חכמתו הוא זוכה והבטיחנו בתורה שאם נעשה אותה בשמחה ובטובת נפש ונהגה בחכמתה תמיד שיסיר ממנו כל הדברים so whereas until now we could understand without דעת מלמדים חסרי הדעת to do as decisions influenced by pressure of הברכות והקללות ; until now we could manage with שתהיו עמלים בתורה, from now it is only שמחה של מצוה ואם מונע עצמו ראוי להפרע ממנו, ושמחת בכל הטוב your own demand for Torah: “Hey, Moshe! We want too!” (See midrash and Rashi). The reality of והלכת בדרכיו The nature of the definition of this Brit is total ראשית in which the ראשית is both ביכורים וישראל simply because the connection to the entirety of the human condition, to the development of Yisrael, and to the development of ארץ ישראל and the אבן השתייה and hyperspace of the ארון is all the same, and any compromise on interest and involvement and love and history is a compromise of the connection, the very consciousness which is Brit. Thus there are no external תנחומים to this Brit because nothing can be external, and even the כאילו עשיתם עצמכם is the Zohar Chadash and the creation of the קללות through a believe in והתמכרתם שם, an addiction to failure! This is the כבד השם מהוניך of the רבינו בחיי: specifically of מה שהנייך! A brit which then shares the responsibility for social development and ערבות for the poor מלוה השם חונן דל and allows for no more בושה: אתה תתן. This is therefore מחייב שמיעה בקול again and again, which is not the same as knowing the information but being in a state of awareness, הסכת ושמ"ע ישראל which is similar to שמיעה בקול in קריאת שמע as well, demanding כונה על לבבך just as here בכל לבבך פרק כו , טז) הַיּוֹם הַזֶּה יְדֹוָד אֱלֹהֶיךָ מְצַוְּךָ לַעֲשׂוֹת אֶת הַחֻקִּים הָאֵלֶּה וְאֶת הַמִּשְׁפָּטִים וְשָׁמַרְתָּ וְעָשִׂיתָ אוֹתָם בְּכָל לְבָבְךָ וּבְכָל נַפְשֶׁךָ: and just as יציאת מצריים is summed up in Mara by אִם שָׁמוֹעַ תִּשְׁמַע לְקוֹל יְדֹוָד אֱלֹהֶיךָ וְהַיָּשָׁר בְּעֵינָיו תַּעֲשֶׂה וְהַאֲזַנְתָּ לְמִצְוֹתָיו וְשָׁמַרְתָּ כָּל חֻקָּיו כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם לֹא אָשִׂים עָלֶיךָ. Similar to Rambam’s approach of gradually getting yourself used to awareness by increasing you כונה בקריאת שמע. Just as הליכה בדרכיו requires behavior modification to assure that this is not a choice but a definition of how you actually are in your default! Therefore, the eleven steps are exactly the eleven steps of Dovid in (טו:א) מִזְמוֹר לְדָוִד יְדֹוָד מִי יָגוּר בְּאָהֳלֶךָ מִי יִשְׁכֹּן בְּהַר קָדְשֶׁךָ: for they define the space of viable life in אהלך ואפילו בחו"ל as defined by רבינו בחיי, and even the one example of מכה רעהו בסתר- לא רגל על לשונו is enough to understand the alternative realities of החפץ חיים and the חושך הנחש, both driven to the same unbelievable connection which is sexual and driven, כנגד שערך צימח in the הגדה של פסח. Rabbi Weinberg 2026-05-20 09:45:36am שמיני - Rabbi Weinberg 2026-05-20 09:45:36am Childhood's End - Theme 5779: “Childhood’s End”: The vector and trajectory of the parasha is not only in its essential opening חידוש of שימה which is mentioned only here and not in נצבים or כי תבוא and implies דרך but also a trajectory of building לא באתם עד עתה אל המנוחה ואל הנחלה – כי ירחיב – שלשת רגלים עד סוכות ושמחה יתירה ורוח הקודש – It is the דרך that makes the relationship to תאוה possible throughout the parasha, as רבינו בחיי speaks of in relating the original תאוה לשכל בגן עדן. And it is the respect for the levels of spaces defined בכל הרואה – במחיצות ירושלים – מחיצות עזרה – מחיצות ההיכל – הרחבה – שעריך in terms of אכילה that makes it survivable. The ulimate Space is גן עדן, and that is why this is the parasha of all the Key Ideas of גן עדן: ותרא האשה – לעיניים – להשכיל – אין טוענים למסית ונחש – יצר הרע – תאוה וחמדה – תשוקה – יצה"ר מתחשק אליך כמו שהנחש התחשק ממש – נחש ואשה – בחירה – אם תיטיב שאת – אליך תשוקתו – חויא וחוה – דרך השם – הכרובים והעגל ומלאכי חבלה (רש"י) – להט החרב המתהפכת וזאת התורה אשר סם משה – דךך עץ החיים – The beauty of it is that the הלא אם תיטיב שאת ... ואליך תשוקתו means that this is not simply the parasha reflecting the KeyIdeas of בחירה – תאוה – חמדה לעיניים – מקום וגן עדן - but also expresses the additional fabulous idea of how the world deeply desires you, אליך תשוקתו, and how the incessant demands of evolutionary mechanisms when unanswered by you lead to hatred, jealousy, conventional wisdom and the power of political correctness and חניפה the moment that the Existential onceit begins! Rabbi Weinberg 2026-05-20 09:45:36am Wormtongue - Rabbi Weinberg 2026-05-20 09:45:36am מורכבות - Rabbi Weinberg 2026-05-20 09:45:36am Cellular Communication - Rabbi Weinberg 2026-05-20 09:45:36am נע ונח - Rabbi Weinberg 2026-05-20 09:45:36am צו ופורים: מראשית לאחרית/מאין ליש - Rabbi Weinberg 2026-05-20 09:45:36am His Majesty's Disloyal Opposition - Rabbi Weinberg 2026-05-20 09:45:36am His Majesty's Disloyal Opposition - Rabbi Weinberg 2026-05-20 09:45:36am His Majesty's Disloyal Opposition - Rabbi Weinberg 2026-05-20 09:45:36am Final Fix - Multiple levels of integration and עשייה and integration and accountability are similar to the levels of עשייה בבראשית and the integration of וירא את כל אשר עשה – ויכולו – ויכל and the לעשות itself is here the רמ"ח עשיות – רמ"ח מצוות – רמ"ח אברים. This integrates various levels of עלייה ואיסכליא and different דרגות of connection to שבת expressed in the מוסף: מענגיה [לקדוש ה' מכובד לעולם כבו"ד ינחלו - – תתענג על ה'] which is כנגד the actual presence of the שכינה במשכן= ויכל משה את המלאכה - \ ; then טעמיה חיים זכו where there is at least the הבאה; Note also the כלל פרט וכלל at the end of Moshe’s final acts. Possible relationship to the three Terumot on these three levels…one the simple integration, the other the מלאכת מחשבת, the other the קרבנות ראה כמה נאה ומתוקן and the פקידה according to Rashi and איתמרi ts understanding of the nature of complexity, the way that the Mishkan needed to wait to be put together, the laughter against Moshe, the “He who laughs last” as being central to the way that Creation itself works in its most complex elements, and why this is the way of Purim and Esther and recognition that the level o f נס נסתר is the ultimate tikkun of צניעות ולא יתבוששו (and the dangers it holds in the house of cards which is the world today without integration) and the dangers of קרי. The תיקון of בושש משה לרדת and the ולא יתבוששו is the ותשחק ליום אחרון which results in שליחות יד and the belief in control Rabbi Weinberg 2026-05-20 09:45:36am Cosmic Inflation - Rabbi Weinberg 2026-05-20 09:45:36am Cosmic Inflation - Rabbi Weinberg 2026-05-20 09:45:36am Excuse me for Living - The central themes of exposure, danger, the need for כפרה, the עגל, the transition to a new world of חן are an expression of the overall idea of Parashat Bereishit and the וינחם ה' leading to חן in נח and in משה in וחנותי את אשר אחון and in the tremendous contrast of the story of Eliyahu in the Haftara with Moshe, where his משרת תחתיו so does God threaten Moshe with ואם לאו יהושע משרתך the entire story being a game of בשעת חדותא חדותא ורצועא בזוהר המוקמת ביד האימא But this is a deeper insight into a parasha that begins with the terrible problems of Adam and all his fundamental issues, culminating exactly as it does here with ונח מצא חן = כי מצאתי חן – מחיני נא – אתך ברית וזבחת כאשר צויתיך. Similar to every Rosh haShana culminating in the same Yom haKippurim it culminates in here, only with the acceptance of הורד עדיך מעליך and the recognition of vulnerability! Rabbi Weinberg 2026-05-20 09:45:36am Excuse me for Living - The central themes of exposure, danger, the need for כפרה, the עגל, the transition to a new world of חן are an expression of the overall idea of Parashat Bereishit and the וינחם ה' leading to חן in נח and in משה in וחנותי את אשר אחון and in the tremendous contrast of the story of Eliyahu in the Haftara with Moshe, where his משרת תחתיו so does God threaten Moshe with ואם לאו יהושע משרתך the entire story being a game of בשעת חדותא חדותא ורצועא בזוהר המוקמת ביד האימא But this is a deeper insight into a parasha that begins with the terrible problems of Adam and all his fundamental issues, culminating exactly as it does here with ונח מצא חן = כי מצאתי חן – מחיני נא – אתך ברית וזבחת כאשר צויתיך. Similar to every Rosh haShana culminating in the same Yom haKippurim it culminates in here, only with the acceptance of הורד עדיך מעליך and the recognition of vulnerability! Rabbi Weinberg 2026-05-20 09:45:36am The Heart of Consciousness - Rabbi Weinberg 2026-05-20 09:45:36am The Heart of Consciousness - Rabbi Weinberg 2026-05-20 09:45:36am דור לא הכין לבו - Understanding how to live by understanding the nature of creativity and alacrity: נדיבות לב - זריזות and their relationship to the combined ideas of מלאכת מחשבת והכנה Rabbi Weinberg 2026-05-20 09:45:36am דור לא הכין לבו - Understanding how to live by understanding the nature of creativity and alacrity: נדיבות לב - זריזות and their relationship to the combined ideas of מלאכת מחשבת והכנה Rabbi Weinberg 2026-05-20 09:45:36am Blood Money - Understanding the incredible meaning of Mishpatim as the essential בנין הארץ – מלך במשפט מעמיד ארץ because of the fact that it is precisely the measure of sustainability which comes from the הקדים מדת הרחמים למדת הדין in the אלה תולדות שמים וארץ בהבראם and therefore provides the missing ווא"ו! Therefore this is the actual חיבור back to a ראשית which is now connected to the יום הששי בסיון וכל צבאם=צביונם and becomes the אם לא בריתי יומם ולילה חוקות שמים וארץ לא שמתי (ההפטרה). After all, sustainability was the entire problem in בראשית: ראה שאינו יכול להתקיים and משפטים directly addresses this by creating the system of ראשית in which the ישמח השם במעשיו is the result of משפטים ודרשת קל וחומר and is the reality of the actual nature of humanity and its extended phenotype: the שלום which is its כלי מחז"יק ברכה and therefore directly attributable to a מדת הדין that has selected itself, just as the rest of צביונם, and therefore is by definition ולא לפני עכו"ם and must lead to the destruction of עכו"ם ובלתי להשם לבדו (brought out here by the אבן עזרא) and becoming the nature of חירות which is ipso facto the escape from the solipsism of עבודה זרה! The initial non-sustainability was proven from the fact that בורא עולמות always ended in ומחריבן. The closest thing that is similar to the emergence of שמים וארץ in the מקדש של מעלה ומקום המוכן which is the מכלול יופי – רגבים ואבן שתיה – מזבח מקום כפרתו – סנהדרין ליד המזבח – כהן עובד על המזבח. The מקדש של מטה equivalent is money, שקלים ושופרות וכי תשא וכפרה אם כופר יושת עליו, and thus ריבית is prohibited at the pain of death. The creation of a web of singe reality of emergence, achronic and free of ויחזו את האלהים, the change of אלהים to דיין in אלהים לא תקלל Rabbi Weinberg 2026-05-20 09:45:36am Blood Money - Understanding the incredible meaning of Mishpatim as the essential בנין הארץ – מלך במשפט מעמיד ארץ because of the fact that it is precisely the measure of sustainability which comes from the הקדים מדת הרחמים למדת הדין in the אלה תולדות שמים וארץ בהבראם and therefore provides the missing ווא"ו! Therefore this is the actual חיבור back to a ראשית which is now connected to the יום הששי בסיון וכל צבאם=צביונם and becomes the אם לא בריתי יומם ולילה חוקות שמים וארץ לא שמתי (ההפטרה). After all, sustainability was the entire problem in בראשית: ראה שאינו יכול להתקיים and משפטים directly addresses this by creating the system of ראשית in which the ישמח השם במעשיו is the result of משפטים ודרשת קל וחומר and is the reality of the actual nature of humanity and its extended phenotype: the שלום which is its כלי מחז"יק ברכה and therefore directly attributable to a מדת הדין that has selected itself, just as the rest of צביונם, and therefore is by definition ולא לפני עכו"ם and must lead to the destruction of עכו"ם ובלתי להשם לבדו (brought out here by the אבן עזרא) and becoming the nature of חירות which is ipso facto the escape from the solipsism of עבודה זרה! The initial non-sustainability was proven from the fact that בורא עולמות always ended in ומחריבן. The closest thing that is similar to the emergence of שמים וארץ in the מקדש של מעלה ומקום המוכן which is the מכלול יופי – רגבים ואבן שתיה – מזבח מקום כפרתו – סנהדרין ליד המזבח – כהן עובד על המזבח. The מקדש של מטה equivalent is money, שקלים ושופרות וכי תשא וכפרה אם כופר יושת עליו, and thus ריבית is prohibited at the pain of death. The creation of a web of singe reality of emergence, achronic and free of ויחזו את האלהים, the change of אלהים to דיין in אלהים לא תקלל Rabbi Weinberg 2026-05-20 09:45:36am Father Image - The remarkable relationship of כבוד אב ואם as the key to the actual קבלה (כבוד עצמו דרש) and to the real nature of גירות in the sense of לך לך מארצך ממולדתך ומבית אביך and וַיַּעַן בֹּעַז וַיֹּאמֶר לָהּ הֻגֵּד הֻגַּד לִי כֹּל אֲשֶׁר עָשִֹית אֶת חֲמוֹתֵךְ אַחֲרֵי מוֹת אִישֵׁךְ וַתַּעַזְבִי אָבִיךְ וְאִמֵּךְ וְאֶרֶץ מוֹלַדְתֵּךְ וַתֵּלְכִי אֶל עַם אֲשֶׁר לֹא יָדַעַתְּ תְּמוֹל שִׁלְשׁ , and the way that it is a stand in for everything that the גר must give up: a relationship that is only based on biology/psychology and imagry that has no real source other than classic הכרע הדעת ומה לנו ולאמונתו. The alternative is risking the בא מקדושה חמורה לקדושה קלה misumderstanding in a new continuum of the real matrix of Torah the only seriously nested matrix of נ' חכמה קדומה אל הקודש פנימה and the קנני ראשית דרכו שנאמר על החכמה העליונה which is ultimately what must be faced by the גר in his coming to terms with a new understanding of the עולם הבא that is meant for Yisrael and why they may have trouble handling עולם הזה. Personal story of the גיורת תושב who could not be a כקטן שנולד. The developments in רעות (חבד-חובב-רעואל – הלל ריעך ורע אביך לגר – רות ונעמי – לכתך אחרי – אלה הדברים in terms of the human family, the deposing of religion, and the nature of language )as the essential connector of various levels of reality as רוח ממללא which was the initial proof of Adam concept to מלאכים now ties into the answer to the מלאכים about the חמדה גנוזה and the m,eat brains which will inherit it. This is the problem of Amalek and the denial of that matrix which reduces each element of the matrix to a separate determination of how I wish to perceive, such that Language means nothing but what I invest in it. This is even the loss of “Father Noah” who now is meaningful only through משה רבינו who can confirm the Noach element of the מצוות. Understanding Torah per se in light of Yithro and the reluctance of גירות itself: The full solution is presented in Ruth the ultimate Yithro, where Ruth and Orpah are the single Yithro who is split between the קיני ובני רכב and remains ambivalent because of the insufficiency of the completed matrix of Torah to his mind, who retains the “father image” of דרך ארץ and the contradictions of חרב חדה ועד עשרה דרי. His retention of his connection to the אומות העולם is what allows him the connection of אב המון גויים – מה ראתה אסתר – שרה לכל העולם כולו on this initial level which is what also allows the ambivalence of Yisrael in כפה עליהם הר כגיגית and אין זה עכשיו. He fits perfectly with the gradually evolving nature of Torah which is ultimately expressed in the כמים לים מכסים בימות המשיח. Language is part of the new matrix of קנני and is why this all takes place in תוהו This provides us a new nature to עבודה itself as in זה לך האות...תעבדון את האלוקים על ההר הזה The amazing רבינו בחיי תורה לאכסניא שלה and the ספורנו גוי קדוש to explain the relationship essentially of שמע ישראל ה' אחד לכל האומות and אב המון גויים and נדיבי עמים נאספו. Rabbi Weinberg 2026-05-20 09:45:36am Father Image - The remarkable relationship of כבוד אב ואם as the key to the actual קבלה (כבוד עצמו דרש) and to the real nature of גירות in the sense of לך לך מארצך ממולדתך ומבית אביך and וַיַּעַן בֹּעַז וַיֹּאמֶר לָהּ הֻגֵּד הֻגַּד לִי כֹּל אֲשֶׁר עָשִֹית אֶת חֲמוֹתֵךְ אַחֲרֵי מוֹת אִישֵׁךְ וַתַּעַזְבִי אָבִיךְ וְאִמֵּךְ וְאֶרֶץ מוֹלַדְתֵּךְ וַתֵּלְכִי אֶל עַם אֲשֶׁר לֹא יָדַעַתְּ תְּמוֹל שִׁלְשׁ , and the way that it is a stand in for everything that the גר must give up: a relationship that is only based on biology/psychology and imagry that has no real source other than classic הכרע הדעת ומה לנו ולאמונתו. The alternative is risking the בא מקדושה חמורה לקדושה קלה misumderstanding in a new continuum of the real matrix of Torah the only seriously nested matrix of נ' חכמה קדומה אל הקודש פנימה and the קנני ראשית דרכו שנאמר על החכמה העליונה which is ultimately what must be faced by the גר in his coming to terms with a new understanding of the עולם הבא that is meant for Yisrael and why they may have trouble handling עולם הזה. Personal story of the גיורת תושב who could not be a כקטן שנולד. The developments in רעות (חבד-חובב-רעואל – הלל ריעך ורע אביך לגר – רות ונעמי – לכתך אחרי – אלה הדברים in terms of the human family, the deposing of religion, and the nature of language )as the essential connector of various levels of reality as רוח ממללא which was the initial proof of Adam concept to מלאכים now ties into the answer to the מלאכים about the חמדה גנוזה and the m,eat brains which will inherit it. This is the problem of Amalek and the denial of that matrix which reduces each element of the matrix to a separate determination of how I wish to perceive, such that Language means nothing but what I invest in it. This is even the loss of “Father Noah” who now is meaningful only through משה רבינו who can confirm the Noach element of the מצוות. Understanding Torah per se in light of Yithro and the reluctance of גירות itself: The full solution is presented in Ruth the ultimate Yithro, where Ruth and Orpah are the single Yithro who is split between the קיני ובני רכב and remains ambivalent because of the insufficiency of the completed matrix of Torah to his mind, who retains the “father image” of דרך ארץ and the contradictions of חרב חדה ועד עשרה דרי. His retention of his connection to the אומות העולם is what allows him the connection of אב המון גויים – מה ראתה אסתר – שרה לכל העולם כולו on this initial level which is what also allows the ambivalence of Yisrael in כפה עליהם הר כגיגית and אין זה עכשיו. He fits perfectly with the gradually evolving nature of Torah which is ultimately expressed in the כמים לים מכסים בימות המשיח. Language is part of the new matrix of קנני and is why this all takes place in תוהו This provides us a new nature to עבודה itself as in זה לך האות...תעבדון את האלוקים על ההר הזה The amazing רבינו בחיי תורה לאכסניא שלה and the ספורנו גוי קדוש to explain the relationship essentially of שמע ישראל ה' אחד לכל האומות and אב המון גויים and נדיבי עמים נאספו. Rabbi Weinberg 2026-05-20 09:45:36am Transitionality: At Home in the Universe - Ultimately all transition from a state of Being which is the infantile כגמול עלי נפשי and represents the beginning of בטחון of infant-on-mother will always be the זכרתי לך חסד נעוריך equivalent in a love relationship. Becoming a בעל אמוונה ultimately is a life of responsibility and reliability and integrity, but it draws from לא אני תחילת, this is the ויהי and the deep confusion, נבוכים ומורה נבוכים, the self-awareness is the development of וירא אלוקים כי טוב continues into your own solutions of איכה must lead to היש ה' בקרבנו אן אין. That question is about the nature of reality and only as an ancillary are a questioning of “meaning.” Amalek has that question, but Yisrael has the need to be attached to the deepest realities from which even ראשית itself draws. But this means that I need to find within myself the וירא אלהים כי טוב only through connecting it back to ראשית – עצמות ייוסף – פקוד יפקוד This therefore is the parasha not of mere transition but of the state of transitionality, a new definition not only of Torah (Moreh Nevuchim) but of life itself which is the Nevuchim Bamidbar in transition, which is the source of responsibility and the connection of יש ואין בלי פירוד! Can we translate the existential experience we meet in infancy to the continued core of experiences and willingness to take risks? To sing the songs which themselves raise new issues of נסיון? This is the nature of תפילה and jumping on; this is the nature of those songs up until שיר חדש על גאולתנו ופדות נפשנו which we incorporate in the essential יציאת מצרים and the ברכת השיר. It is a reflection of the Rabbeinu Bachya and his description of life as the calculated נסיונות במדבר as the answer to וירא אלהים כי טוב which is never answered in Creation of Adam! This is the furthest we have come in understanding the multi-leveled ישראל-יעקב bifurcation of our identity in the connection of אין ויש –The unbelievable distinction from the contrived and mechanical sense of מכון והכנה in Greek and the associated Moirah and Moriah as fate anti freedom and anti פן Rabbi Weinberg 2026-05-20 09:45:36am Transitionality: At Home in the Universe - Ultimately all transition from a state of Being which is the infantile כגמול עלי נפשי and represents the beginning of בטחון of infant-on-mother will always be the זכרתי לך חסד נעוריך equivalent in a love relationship. Becoming a בעל אמוונה ultimately is a life of responsibility and reliability and integrity, but it draws from לא אני תחילת, this is the ויהי and the deep confusion, נבוכים ומורה נבוכים, the self-awareness is the development of וירא אלוקים כי טוב continues into your own solutions of איכה must lead to היש ה' בקרבנו אן אין. That question is about the nature of reality and only as an ancillary are a questioning of “meaning.” Amalek has that question, but Yisrael has the need to be attached to the deepest realities from which even ראשית itself draws. But this means that I need to find within myself the וירא אלהים כי טוב only through connecting it back to ראשית – עצמות ייוסף – פקוד יפקוד This therefore is the parasha not of mere transition but of the state of transitionality, a new definition not only of Torah (Moreh Nevuchim) but of life itself which is the Nevuchim Bamidbar in transition, which is the source of responsibility and the connection of יש ואין בלי פירוד! Can we translate the existential experience we meet in infancy to the continued core of experiences and willingness to take risks? To sing the songs which themselves raise new issues of נסיון? This is the nature of תפילה and jumping on; this is the nature of those songs up until שיר חדש על גאולתנו ופדות נפשנו which we incorporate in the essential יציאת מצרים and the ברכת השיר. It is a reflection of the Rabbeinu Bachya and his description of life as the calculated נסיונות במדבר as the answer to וירא אלהים כי טוב which is never answered in Creation of Adam! This is the furthest we have come in understanding the multi-leveled ישראל-יעקב bifurcation of our identity in the connection of אין ויש –The unbelievable distinction from the contrived and mechanical sense of מכון והכנה in Greek and the associated Moirah and Moriah as fate anti freedom and anti פן Rabbi Weinberg 2026-05-20 09:45:36am מימים ימימה - The parasha that integrates the two Torot of החודש הזה לכם with בראשית – משומר ובא through the introduction of זכירה, in the deepest sense because it has made time important only because לכם and to your memory, and not because it is a fundamental part of objective creation, for it has no fundamental basis in physics. This is why לכם אפילו מוטעין אפילו מזידין. This is the deepest integration of the dualism in ישראל ויעקב and in the two phases of identity that integrate the עליונים ותחתונים and that provide us our essential freedom as Choosing אדם This is the end of the similarity of כל האומות רעים (רבינו בחיי) and as such is the final step in the recognition of the difference in humanity, of כח מעשיו הגיד לעמו. This is the עמי מצרים וישראל נחלתי The new idea of Play as reflexive and its similarity to מתדבר  The simple play of the funny מכות which connects to שמואל ופלשתים and their reference to the hemorrhoids as a good joke  Then to the uping of the ante  Turning פרעה into a toy  Then the deeper sense of plotting, the playing along with the משחק עם לויתן and its relationship to פרעה and its closure of יציאת מצרים in terms of Sukot! The deepest מפחד תמיד  The freedom of being suspended over chaos  The deepest nature of מצוות  כאילו מחתה חייב ומחצה זכאי צדיק באמונתו יחיה  ותפקחנה עיניהם  Between ידיעה ובחירה  Ultimate significance and ultiumate moment! The final step in the process we have been dealing with!  Suspended over גיהינום; suspended between the חושך של מעלה ושל גיהינום  The significance of the tiniest events קמצא ובר קמצא  never trust your definition of reality and tunnel vision Rabbi Weinberg 2026-05-20 09:45:36am מימים ימימה - The parasha that integrates the two Torot of החודש הזה לכם with בראשית – משומר ובא through the introduction of זכירה, in the deepest sense because it has made time important only because לכם and to your memory, and not because it is a fundamental part of objective creation, for it has no fundamental basis in physics. This is why לכם אפילו מוטעין אפילו מזידין. This is the deepest integration of the dualism in ישראל ויעקב and in the two phases of identity that integrate the עליונים ותחתונים and that provide us our essential freedom as Choosing אדם This is the end of the similarity of כל האומות רעים (רבינו בחיי) and as such is the final step in the recognition of the difference in humanity, of כח מעשיו הגיד לעמו. This is the עמי מצרים וישראל נחלתי The new idea of Play as reflexive and its similarity to מתדבר  The simple play of the funny מכות which connects to שמואל ופלשתים and their reference to the hemorrhoids as a good joke  Then to the uping of the ante  Turning פרעה into a toy  Then the deeper sense of plotting, the playing along with the משחק עם לויתן and its relationship to פרעה and its closure of יציאת מצרים in terms of Sukot! The deepest מפחד תמיד  The freedom of being suspended over chaos  The deepest nature of מצוות  כאילו מחתה חייב ומחצה זכאי צדיק באמונתו יחיה  ותפקחנה עיניהם  Between ידיעה ובחירה  Ultimate significance and ultiumate moment! The final step in the process we have been dealing with!  Suspended over גיהינום; suspended between the חושך של מעלה ושל גיהינום  The significance of the tiniest events קמצא ובר קמצא  never trust your definition of reality and tunnel vision Rabbi Weinberg 2026-05-20 09:45:36am NestMates - Understanding the real concept of Nesting as per רבינו בחיי and its relationship to Dawkin’s Extended Phenotype but far beyond in the understanding of space and its relationship to the concept of נאמנות which is a different שם and must go back for the first time to the far reaches of אי"ן וחכמה העליונה such that to know ראשית you must feel the outlines of אין and the ב' בראשית A different God and a different phase of universal development begins here. Part of the אל שד"י is also the willingness to accept things as they are, שדי. The beginning of the transition to the new phase of post שדי which is an acceptance of מה אנוש כי תזכרנו (which ends only at קבלת התורה ומשה פרש"ז עליו עננו) and a “hands off” Creation which is left to discover itself just as Avraham actually did, was the אני אל שדי התהלך לפני והיה תמים which did not accept the givens די of evolution, and this was meant to lead directly to the new phase of שמי השם and the concept of נאמנות. Why is נאמנות a different Name and not just doing what needs to be done? For the same reason that Moshe is central to development of גאולה in all these strange argumentative ways: נאמנות goes much beyond watching how things “happen”. It must come from a complete source of Will and connection which remains hidden in the אלהים of בריאה. Nothing less is in its essence reliable, it just happens to be reliable. The one specific repeated identifier of Moshe is בכל ביתי נאמן הוא – רועה נאמן – רעייא מהימנא and as the רבן של כל הנביאים he creates the nature of the ברכות ההפטרה here together with נאמנות- נביאי אמת – בחירה במשה בחירה בישראל – האומר ועושה and the redefinition of the entire ברית תורה from this point until the end: שבוע שנשבעתי לכם קיימתי. the יאמינו בי for which Moshe longed had nothing to do with whether they would believe the fact, but whether it would have any ultimate meaning. Recognizing that the demand of Moshe was initially to do things locally only if there was to be no attempt to do them correctly, and he was right on target: he knew that the אמונה in him was silly, as per Rambam; he knew that there was no way to communicate the ideas that he knew as ראשית, and understood the initial פקוד יפקוד to be merely a beginning that would address the local, thus הצל לא הצלת; thus I am the wrong guy because אין סופי לגאלם Rabbi Weinberg 2026-05-20 09:45:36am NestMates - Understanding the real concept of Nesting as per רבינו בחיי and its relationship to Dawkin’s Extended Phenotype but far beyond in the understanding of space and its relationship to the concept of נאמנות which is a different שם and must go back for the first time to the far reaches of אי"ן וחכמה העליונה such that to know ראשית you must feel the outlines of אין and the ב' בראשית A different God and a different phase of universal development begins here. Part of the אל שד"י is also the willingness to accept things as they are, שדי. The beginning of the transition to the new phase of post שדי which is an acceptance of מה אנוש כי תזכרנו (which ends only at קבלת התורה ומשה פרש"ז עליו עננו) and a “hands off” Creation which is left to discover itself just as Avraham actually did, was the אני אל שדי התהלך לפני והיה תמים which did not accept the givens די of evolution, and this was meant to lead directly to the new phase of שמי השם and the concept of נאמנות. Why is נאמנות a different Name and not just doing what needs to be done? For the same reason that Moshe is central to development of גאולה in all these strange argumentative ways: נאמנות goes much beyond watching how things “happen”. It must come from a complete source of Will and connection which remains hidden in the אלהים of בריאה. Nothing less is in its essence reliable, it just happens to be reliable. The one specific repeated identifier of Moshe is בכל ביתי נאמן הוא – רועה נאמן – רעייא מהימנא and as the רבן של כל הנביאים he creates the nature of the ברכות ההפטרה here together with נאמנות- נביאי אמת – בחירה במשה בחירה בישראל – האומר ועושה and the redefinition of the entire ברית תורה from this point until the end: שבוע שנשבעתי לכם קיימתי. the יאמינו בי for which Moshe longed had nothing to do with whether they would believe the fact, but whether it would have any ultimate meaning. Recognizing that the demand of Moshe was initially to do things locally only if there was to be no attempt to do them correctly, and he was right on target: he knew that the אמונה in him was silly, as per Rambam; he knew that there was no way to communicate the ideas that he knew as ראשית, and understood the initial פקוד יפקוד to be merely a beginning that would address the local, thus הצל לא הצלת; thus I am the wrong guy because אין סופי לגאלם Rabbi Weinberg 2026-05-20 09:45:36am Conception and Inception - Shemot is the perfect expression for the uniqueness of emergent Yisrael, self-evolved, after the end of א-ל שד-י! That is why it lays the ground for דברים in terms of תוכחה and the development of Moshe into an איש דברים where the communication must take place by sharing the בני נביאים status with Moshe as the deepest עבודה בהר הזה. Uniquely self-evolved systems cannot by definition be “ordered-up” which would explain why specifically in all Creation neither אדם nor כוכבים are ordered, explaining the very notion of שמות as uniquely evolved emergent elements, the perfect word for the ספר השני as the conclusion of the ספר היצירה, the very thing that cannot be achieved by א״ל שד״י and involves the זה שמ״י זה שם שקרא לי אדם הראשון! This is theרבינו בחיי stress on the gradual evolution of Moshe in terms of נבואות which is actually much broader. The moment of inception here includes the הבאים ישרש יעקב which, as Rambam explains, includes the specific warning of how to treat Levi, together with the vision of לוי-הלי-בית לוי-בת לוי and how the inception of Moshe and his primal בשר here entering a state of war with קין-נמרוד – נחש – התנים הגדול, The single word includes in it the need for נביא to achieve the state of מרכבה לשכינה which can come only out of ויצעקו מן העבודה and not from other pain. This is the pain of חורבן and lacking a מקום לשכינה, which is the way that KI איכה is embedded here in the unwillingness to compromise at all which leads to הצל לא הצלת את עמיל, openness to תוכחה and אשרי אדם מפחד תמיד. The Ramban who puts everything into focus with becoming a מרכבה לשכינה and מדרגת אבותם along with Seforno and the stress on ברית מילה as being the instant of השראת השכינה. The same contradictions we find in the attitude of הקב"ה we find in Moshe, the demand for perfection and the willingness to go along with the smallest פתחה של מחט as long as it is the correct fundamental choice, even כי סר לראות. דם מילה is created here with חתן דמים למולות which becomes בדמייך חיי. Even the willingness to share the דם פסח ודם מילה as a bare-boned beginning is גם את בדם בריתך מבור אי"ן מי"ם בו. This is not just conception it is inception… The entire picture of Moshe from the beginning, even tracing him back to קין והבל (רבינו בחיי מששת ימי בראשית) was an individual searching for identity and growth, and highly sensitive in contradictory ways to snubs, to frustrations, to challenges, to his own privileged childhood, to curiosities, to injustices, and in search of ways to grow outside his envelope (his trip to Ethiopia is as today’s traveler to Peru) or to accept limitations in order to grow (ויואל משה לשבת את האיש). Understanding of the deep drive of Moshe to connect to בני ישראל feeling incapable of being a גואל מבחוץ; his actual uniqueness as being מבית פרעה as will be בגאולה העתידה; the reality of entire שבט הלוי – אהרן אחי"ך הלוי also not being included in the סבלות בני ישראל , borne out by the fact that ultimately they would therefor have no חלק בארץ of their own but through the בני ישראל וערי בני ישראל, part of the insidious words of Pharaoh: לכו לסבלותיכם, sarcastically putting the “I feel your pain” liberalism of Moshe and Aharon into an undermining perspective for בני ישראל; Moshe’s desire for Aharon to be the one who at least is שלח נא ביד תשלח; Moshe’s frustration at not being able to deal with the moral problems of בני ישראל (אכן נודע הדבר, וכי אוציא את הני ישראל ממצרים, מה זכו ישראל שתעשה להם נס ואוציאם ממצרים ) and his overall sense on the other hand of frustration at lack of responsiveness הצל לא הצלת את עמיך. The nature of the emotional context, the experiential context, is part of the experience of the intimacy of פקידה as conception, and this takes maximal advantage of Moshe as responsive בשר, first expressed in his spontaneous responses on the two days when he was יוצא במצרים. The depth of his experiential care characterizes all the craziness of his spontaneous responses, whether to בני לוי or at מי מריבה or with בני ראובן ובני גד. The early Messianic complex of Moshe is found in his sister and mother and father, whose very גזירה קשה משל פרעה expresses the powerful demonstration and strike against הקב"ה for allowing this situation to continue. The commitment to the survival of Yisrael, the ותחינה את הילדים, the בתי כהונה ובתי מלכות, the מה תהא בסוף נבואתה, the שכר in terms of וירב העם ויעצמו מאד, This is an additional insight of וילך איש מב"ית לוי ויקח את בת לו"י as the initial מלווים, appointed as the מעשר by יעקב אבינו שהבדיל את לוי ומינוהו ראש והושיבו בישבה ללמד דרך השם ולשמור מצות אברהם וצוה את בניו שלא יפסיקו מבני לוי ממונה אחר ממונה כדי שלא תשכח הלמוד והיה הדבר הולך ומתגבר בבני יעקב ובנלוים עליהם ונעשית בעולם אומה שהיא יודעת את ה', which is a very powerful basis for שלח נא ביד תשלח and for the stress on אחי"ך הלוי. The unique set of contradictions in Moshe is very much part of his unique ability to be the נותן התורה ורבן של כל הנביאים as the paradigm of the solution to מה אנוש כי תזכרנו, as the antithesis of the רפאים and the דור המבול, as the תיקון for מי נח ומי שלא התפלל על דורו (מחינ"י נא=מי נח) –on the one hand the developing human so fully in the עת"ה and on the other so fully emerged in the מים of עולם התוהו and the fullness of potential wholeness and מה אני – תולה ארץ על בלימה. In this he unites the two elements of ניב שפתיים – איש סודו of the true נביא. It allows him to share human experiences as pure תוכחת in the nature of דברים which transcend the simple דברים of the לא איש דברים אנכי here. This provides a deeper look at the nature of the development of Torah and the essential הלכות נביאות which are actually based on a sharing of Mind in the first place, in the וגם בך יאמינו לעולם which makes Yisrael the בני נביאים on which everything is ultimately based to become אדם אתם and to share the primal Ya’akov/Yisrael connection in the single שמש who is both in all its massive contradiction, more Both even that Ya’akov himself, a true נצח. Moshe asבשר actually allows the פקידה to “conceive” through the interrelationship with the Navi-Mind, and it is shaped by his own experiences and perceptions. This functioning of Brit is the first step to the actual Torah, and is the reason that the שליחות actually defines the brit of Torah from the first אתה תראה through הראיתיך בעיניך and the לאמר להם: שבועה שנשבעתי לכם קימתיה. Creating theמקבלי הברית and the ויזעקו מן העבודה, the humanity and intimacy… Rabbi Weinberg 2026-05-20 09:45:36am Surprise Primal Ending - The consistency of the entire Parasha being a function of the סתומה nature of קץ and of Ya'akov's success in leading a life of ויחי בתפנוקי עלמא through being the one who could be לא מת in the very parasha describing his burial. The only meaning to the קץ would be its impact on the moments of local life, the Ya'akov/Yisrael relationship, the בשכמל"ו\שמע ישראל relationship, the special relationship of נשמת יעקב לגופו (רבינו בחיי: מרחפ"ת! רוח של משיח), the איש כברכת"ו\ברך אותם relationship, which was so disturbed by אפרים ומנשה ultimately themselves and the making it a part of Yisrael's giving berachot to their own children implying a willingness to engage in releasing all control – עד בואי עליך\נשני אלוקים כל בית אבי itself a commitment to קץ in the context of קבורת רחל which in the Zohar is מרמז על גוג ומגוג וקץ הימים The מחלוקת itself making it impossible to be מגלה קץ which by definition must be beyond the absurd attempt at owning the information generated by one's life, consistent with the midrashim relating to שמא יש בליבכם מחלוקת עם הקב"ה The nature of שי לו meaning the time when all lives and their iterations in סוד העיבור וייבום will be presented as a gift to the לית ליה מגרמי כלום מל"ך drawing from אדם הראשון, the ultimate gift only accomplished when there is no desire to maintain control (שמא לא ימסרנו יפה יפה) The amazing balance of the ויחי יעקב in a parasha that is specifically in the context of death: ויהי ימי יעקב שני חייו וגו'. And a death whithin a life that continues just as רבינו הקדוש. This is a grasp of Life that is completely unlimited by mortality other than as a sense of what sets off the particular job and context of a specific Now-Life. But the intense continuity and continuum of life lives within the שי למורה and the ultimate קץ and invest wholeheartedly in the יעקב life of Yisrael in such away that the יעקב itself never really dies, in the same way that for us רמב"ם רש"י never die but are always part of the very התחדשות of our own חידושים. This is a vision that sees in אפרים ומנשה an amazing גורל of selfhood which makes the קץ, whether the local קץ יום הכיפורים or the דין בשעת מותו – לך לקץ , a willingness to be present in the ייחודים של העתיד and to be the one who will always hear שמע ישראל אשר במערת המכפלה – מכא"ן זכו ישראל לק"ש – ברוך שם כבוד מלכותו לעולם ועד – ברכת התורה – יוה"כ וקץ and the relationship of סמיכות גאול"ה to קריאת שמע. Rabbi Weinberg 2026-05-20 09:45:36am Light from Hell - The closure of ארמי אובד אבי in recreating the גניבת התרפים בגניבת הגויעה is much more than a simple addition to the challenge of the ערבות לבנימין which becomes the ברית ערבות מואב and the literal ערבות של ישראל ערבים . It is in fact the reason that we go from לבן בקש לעקור את הכל –> ויעקב ובניו ירדו מצרימה with nary mention of all this that is so central to what must come in between. But this indeed is the זה לי עשרים שנה בביתך which is hinting at זה לי עשרים שנה בביתך לי הן עלי הן וסופי ללקות כנגדן which only is true for יעקב when he finally sees that there was no Space to include the life of השתדלות בפרנסה because anything that was his would be taken through כל אשר אתה רואה שלי הוא and the problem of מקץ in בטח אל ה' בכל לבך ואל בינתך אל תשען (משלי ג, ה) means that all aspects of בקשה which relate in the end to the hopeless בקשת שלוה of each and every one who knows nothing of מפחד תמיד. It was that very concentration on the assumption of having a normal life and a normal right to עבודה instead of seeing that as a special חן that is deeply ואתחנ"ן ומתנת חינם of a different space completely that is part of taking the “fact” of וישב יעקב as a given of life. The actual מבדיל בין אור לחושך is only through אורו של משיח – אורו של תשובה from which the world was created and the 7 אורות that are included in the מנורת כהן גדול which transcends the physical presence of the בית המקדש (רמב"ן ותנחומא) and which therefore makes the חינוך של חנוכה ומנורה וחביתי כהן גדול part of a fundamental vision which is כי נער ישראל ואוהבו – חנוך לנער על פי דרכו and the presence of the כהן גדול through מלכות becomes the שורש of all the גאולות including the יוסף ועשיו ואדוני שעירה חשוף זרוע קדשך וקרב ק"ץ הישועה and the בא לטהר מסייעין ולענוים יתן חן which is why Chanuka is אורו של משיח and the סוף דבר במחשבה תחילה as per רבינו בחיי. The ironic final achievement of שמע ישראל ותפנוקי עלמא במצרים is because of the ירידת השכינה א"ת יעקב איש וביתו an the ability to be מוריד השכינה is in the פינת יקר"ת, the חן החינוך והחנוכה, and not through the maintenance of self in the midst of chaos through searching for a שלוה בתוך מגו"ר which are part of the חושך which leads to קץ ומקץ, the חרדה that was at the very beginning of יצחר ביעקב ועשו which became the חרדה of ויצא לבם and the אם כן איפ"א זאת עשו which was because of the מי אפו"א הצד ציד and the ultimate discovery of אנוכי היושבת בתוך מרמה through רבקה is only possible as the continued life of איש תבונות ידלנה which is ישתדל לעשות תשובה, the לימוד התורה open to all the opinions of זאת חנוכת המזבח and the חיבור אחי יוסף עשרה Rabbi Weinberg 2026-05-20 09:45:36am The Human - The ultimate תיקון גן עדן ועץ הדעת is the recognition that the זה ספר תולדות האדם is the very דור דור ודורשיו that sees the entire creation of Man as a single linked reality expressed The incorporation of two contradictory שליחיות רבקה ויצחק is actually part of a more fundamental incorporation within the overall nature of the אדם of full development of the entire entangled aspect of אדם expressed in וייצר as if there are לאום מלאום יאמץ though in the end there is really only one conjoined twin, in which the ישראל מומר element becomes as necessary as חלבונה ורשעים בתפילת התענית and the ישראל element feeds into the development of the אדום component until they become fabulously effective at the development of the component of צור עולמים that is meant for רשיעי גמורי which in the end feeds back into Yisrael באחרית הימים שעירה. This takes a primal look at the "human" as being the species as a whole, as in the ספרו של אדם הראשון עד שמוטל גולם, so that with the entire panorama of מגדיאל ומגדל עדר before us we can appreciate the massive social, political, philosophical, religious and scientific turmoil and development that went into creating the עולם הגדול that seems so much like the individual אדם עולם קטן. Obviously as much as possible all this development is nested, so that the simplest human experiences the angst of אוי לי מיוצרי אוי לי מיצרי and the deep inner contradictions of blackest psychology and failures which exist side by side as אור וחושך משתמשים בערבוביא which is not a contradiction to the אור הגנוז but only to the אור after the גניזה which means that ultimately והיה הוא ותמורתו יהיה קודש. We need to know that each of us lives the Human Condition, and thus the simplest pettiness can destroy even the שלות הצדיקים בעולם הזה if there is no willingness to deal with the ugliness as part of the essential עבודת האדם בתיקוני גן עדן. The tremendous stress on woman, home, sexuality that appears throughout the story is part of the story of גן עדן itself where the very same petty issues come immediately to the fore whether in the אדם-חוה or קין-הבל dualism, even in the original male/female androgyny of אדם הראשון. How both עשו ויעקב change when they need to include their families! This accounts for the stress on ambiguity, on dualism, on entanglement, on משיח וחורבן ובנין, on the ultimate internal wars which begin as ויאבק איש עמו (הוי מתאבק בעפ"ר רגליהם) and the struggle לבדו which continue the ואנוכי לא ידעתי which is the איכ"ה equivalent of his discovery of the בית המקדש and the מקו"ם – בית אל – לוז – פעמיים קריאת שם בית אל – במקום אשר דבר איתו which means that the creation of מקום, of the nesting of בית אל within לוז הנצחי, is a function of language consciousness and נדר; and thus כל נדרי – יום כפור – בינוניים ורבא כגון אני בינוני ולא איברי עלמא אלא – שעי"ר בהמות לעשו – בתוך טומאותם are all interrelated issues! The relationship of the כח מעשיו to אדם וייצר may be the reason that שכ"ם is the specific location of the strange כיבוש which is the opening of E"Y to A"A and to יהושע שכמה: it is the place of entanglement, which is why the מכירת יוסף חלוקת המלכות הר גריזים והר עיבל and the sense of two paths is [art of its essence; where ישראל והחוי כעם אחד בברית מילה and רחב"ת is to be found withing שכם בן חמו"ר וניד"ה=דינ"ה (זוהר). The multiple ways that בראשית leaves open Dualism on so many levels, in קנאה במעשה בראשית ואדם מעליונים ותחתונים, in בראשית ברא א' / ביום ברא ה' א'; in the סולם וביהמ"ק של מעלה מכוון נגד וגו'; in מערת המכפלה ובית המקדש (האיר עד שבחברון?); in וייצר; in בי"ה ה' צור עולמי"ם; in the יפה שעה אחת / יפה שעה אחת; not all of these are the same obviously; any more than גן עדן is the same as עולם הבא or תחיית המתים; but the nature of homologous structures that provide parallels is profoundly part of the entanglement which dogs the יצירת האדם and which becomes part of the individual experience of the human condition and fully informs the שופריה דאדם הראשון which has within the struggles of Ya'akov which are the essence of Yom Kippur and its own dualism. This is part of the struggle we have with the overall structure of reality which is why all this begins with the story of masquerading and clothing. the "reality" used by any generation as a way to link the structures of Torah is simply a useful way to parallel the structures of mind and consciousness, which are constantly in-formation as a interrelationship with perceived realities that are the way we learn to parse the world and experience it as qualia or at least identities. Even such basic questions of the nature of time and space are not given a solid placement anywhere but in the changing perceptions of mind. The various פנים של תורה and the lishonot are broad enough to have a continuing evolution that then can be matched up to parallel our awareness and has enough of a halicha in it to be part of shvil Yisrael. It has no pretense of "truth" which is a silly word anyway when it comes to trying to structure "reality" in terms of a virtual creation Rabbi Weinberg 2026-05-20 09:45:36am The Human - The ultimate תיקון גן עדן ועץ הדעת is the recognition that the זה ספר תולדות האדם is the very דור דור ודורשיו that sees the entire creation of Man as a single linked reality expressed The incorporation of two contradictory שליחיות רבקה ויצחק is actually part of a more fundamental incorporation within the overall nature of the אדם of full development of the entire entangled aspect of אדם expressed in וייצר as if there are לאום מלאום יאמץ though in the end there is really only one conjoined twin, in which the ישראל מומר element becomes as necessary as חלבונה ורשעים בתפילת התענית and the ישראל element feeds into the development of the אדום component until they become fabulously effective at the development of the component of צור עולמים that is meant for רשיעי גמורי which in the end feeds back into Yisrael באחרית הימים שעירה. This takes a primal look at the "human" as being the species as a whole, as in the ספרו של אדם הראשון עד שמוטל גולם, so that with the entire panorama of מגדיאל ומגדל עדר before us we can appreciate the massive social, political, philosophical, religious and scientific turmoil and development that went into creating the עולם הגדול that seems so much like the individual אדם עולם קטן. Obviously as much as possible all this development is nested, so that the simplest human experiences the angst of אוי לי מיוצרי אוי לי מיצרי and the deep inner contradictions of blackest psychology and failures which exist side by side as אור וחושך משתמשים בערבוביא which is not a contradiction to the אור הגנוז but only to the אור after the גניזה which means that ultimately והיה הוא ותמורתו יהיה קודש. We need to know that each of us lives the Human Condition, and thus the simplest pettiness can destroy even the שלות הצדיקים בעולם הזה if there is no willingness to deal with the ugliness as part of the essential עבודת האדם בתיקוני גן עדן. The tremendous stress on woman, home, sexuality that appears throughout the story is part of the story of גן עדן itself where the very same petty issues come immediately to the fore whether in the אדם-חוה or קין-הבל dualism, even in the original male/female androgyny of אדם הראשון. How both עשו ויעקב change when they need to include their families! This accounts for the stress on ambiguity, on dualism, on entanglement, on משיח וחורבן ובנין, on the ultimate internal wars which begin as ויאבק איש עמו (הוי מתאבק בעפ"ר רגליהם) and the struggle לבדו which continue the ואנוכי לא ידעתי which is the איכ"ה equivalent of his discovery of the בית המקדש and the מקו"ם – בית אל – לוז – פעמיים קריאת שם בית אל – במקום אשר דבר איתו which means that the creation of מקום, of the nesting of בית אל within לוז הנצחי, is a function of language consciousness and נדר; and thus כל נדרי – יום כפור – בינוניים ורבא כגון אני בינוני ולא איברי עלמא אלא – שעי"ר בהמות לעשו – בתוך טומאותם are all interrelated issues! The relationship of the כח מעשיו to אדם וייצר may be the reason that שכ"ם is the specific location of the strange כיבוש which is the opening of E"Y to A"A and to יהושע שכמה: it is the place of entanglement, which is why the מכירת יוסף חלוקת המלכות הר גריזים והר עיבל and the sense of two paths is [art of its essence; where ישראל והחוי כעם אחד בברית מילה and רחב"ת is to be found withing שכם בן חמו"ר וניד"ה=דינ"ה (זוהר). The multiple ways that בראשית leaves open Dualism on so many levels, in קנאה במעשה בראשית ואדם מעליונים ותחתונים, in בראשית ברא א' / ביום ברא ה' א'; in the סולם וביהמ"ק של מעלה מכוון נגד וגו'; in מערת המכפלה ובית המקדש (האיר עד שבחברון?); in וייצר; in בי"ה ה' צור עולמי"ם; in the יפה שעה אחת / יפה שעה אחת; not all of these are the same obviously; any more than גן עדן is the same as עולם הבא or תחיית המתים; but the nature of homologous structures that provide parallels is profoundly part of the entanglement which dogs the יצירת האדם and which becomes part of the individual experience of the human condition and fully informs the שופריה דאדם הראשון which has within the struggles of Ya'akov which are the essence of Yom Kippur and its own dualism. This is part of the struggle we have with the overall structure of reality which is why all this begins with the story of masquerading and clothing. the "reality" used by any generation as a way to link the structures of Torah is simply a useful way to parallel the structures of mind and consciousness, which are constantly in-formation as a interrelationship with perceived realities that are the way we learn to parse the world and experience it as qualia or at least identities. Even such basic questions of the nature of time and space are not given a solid placement anywhere but in the changing perceptions of mind. The various פנים של תורה and the lishonot are broad enough to have a continuing evolution that then can be matched up to parallel our awareness and has enough of a halicha in it to be part of shvil Yisrael. It has no pretense of "truth" which is a silly word anyway when it comes to trying to structure "reality" in terms of a virtual creation Rabbi Weinberg 2026-05-20 09:45:36am Portrait of the Artist as a Young Man - All elements of קדושה are immediately evident in the very fact that אדם אין לעבוד את האדמה means that the universe is non-functional for אדם, and this is innate in the sense of וכבשוה as well, which would mean then not only the simple mechanical and genetic כיבוש, but also the creation of theories that enable a full relationship of interaction, which ultimately implies quantum physics, superposition and "wave collapse", placebo effects, synchronicity, even סגולות וסימנים sensitivities, similar to the sheep reproduction and the מלאכים here, as if there are non-causal "agents" מליץ אחד מני אלף (More Nevuchim). The new דרגה of יעקב אבינו includes the classic elements of Tiferet which we have discussed so often, but which must be expanded here into their relationships to the אדם מן האדמה because he is the שלם who represents the אדם אתם – שופריה דאדם הראשון . All aspects of the "Life of the Artist" which are the life of ת"ת are המה היוצרים and the connection to מעשה בראשית of the אדם אין which makes Creation impossible: the one who is sensitive, sees the "picture", feels the need to express it in the world until manifest: מי שיכיר בטובתן של גשמים וידע שהם צורך לבריות ויתפלל עליהם and that itself becomes the source of the רוח הקודש ניסוך המים שמחת בית השואבה. We can make out here the elements of artistry as expressed universally, the unwillingness to follow the accepted rules (לא יעשה כן במקומנו), the taking the difficult way forward (לא אעלה הסולם, אעבדך שבע שנים), the constant search for integrity, for making things better (לא עת האסף הצאן), knowing people on different rungs of the ladder, the Norman Rockwell approach to אחיי, the enthusiasm and love and risk-taking. But there is more to the connections of אדם מן האדמה ויצירה—there is also the magic of כל אשר יקרא לו האדם הוא שמו which redefines the structure of reality on some level of perception to which there is response, as there is here in the dream of the transport of the sperm to the correct location but only because of the silly involvement in placebo effects—and indeed, what are those? This, together with the וכל צבאם=לצביונם, seems to be the connection to סגולות – חלומות , the placebo effect, synchronicity, déjà vu, and any other unaccounted for effects (assuming they actually exist). The central importance of creating the names of the Shevatim as part of their essence. Is it possible that the selection of the "experience" in the Life of Pi sense should actually be a selection of universe, and this could be the essence of נדר ותפילה as well. In which case the entire sense of the human-oriented universe, a selection of תולדות שמים וארץ which is of a mad statistical variation, would be no different than the strange effects which become our experience of synchronicity, all perfectly well explained by Martin Gardner, yet totally experienced as mad Divine Providence simply because it is! The introduction of נדר is itself a language, כי יפליא, connection as well relating directly to love נפלאת אהבתך לי, and the nature of קריאת שמות mentioned above. But it opens an entirely new direction of understanding, which takes us far beyond the simple description of קדושה in the מסילת ישרים, which focuses on the responsiveness of the world to the אדם. Just as Dawkins' "Extended Phenotype" recognized the importance of extending evolution to include all effects that a gene has on its environment, inside or outside the body of the individual organism, which then turn about to more deeply influence the course of its own future development. This interrelated cross-directional impact rapidly becomes too chaotic to Rabbi Weinberg 2026-05-20 09:45:36am Portrait of the Artist as a Young Man - All elements of קדושה are immediately evident in the very fact that אדם אין לעבוד את האדמה means that the universe is non-functional for אדם, and this is innate in the sense of וכבשוה as well, which would mean then not only the simple mechanical and genetic כיבוש, but also the creation of theories that enable a full relationship of interaction, which ultimately implies quantum physics, superposition and "wave collapse", placebo effects, synchronicity, even סגולות וסימנים sensitivities, similar to the sheep reproduction and the מלאכים here, as if there are non-causal "agents" מליץ אחד מני אלף (More Nevuchim). The new דרגה of יעקב אבינו includes the classic elements of Tiferet which we have discussed so often, but which must be expanded here into their relationships to the אדם מן האדמה because he is the שלם who represents the אדם אתם – שופריה דאדם הראשון . All aspects of the "Life of the Artist" which are the life of ת"ת are המה היוצרים and the connection to מעשה בראשית of the אדם אין which makes Creation impossible: the one who is sensitive, sees the "picture", feels the need to express it in the world until manifest: מי שיכיר בטובתן של גשמים וידע שהם צורך לבריות ויתפלל עליהם and that itself becomes the source of the רוח הקודש ניסוך המים שמחת בית השואבה. We can make out here the elements of artistry as expressed universally, the unwillingness to follow the accepted rules (לא יעשה כן במקומנו), the taking the difficult way forward (לא אעלה הסולם, אעבדך שבע שנים), the constant search for integrity, for making things better (לא עת האסף הצאן), knowing people on different rungs of the ladder, the Norman Rockwell approach to אחיי, the enthusiasm and love and risk-taking. But there is more to the connections of אדם מן האדמה ויצירה—there is also the magic of כל אשר יקרא לו האדם הוא שמו which redefines the structure of reality on some level of perception to which there is response, as there is here in the dream of the transport of the sperm to the correct location but only because of the silly involvement in placebo effects—and indeed, what are those? This, together with the וכל צבאם=לצביונם, seems to be the connection to סגולות – חלומות , the placebo effect, synchronicity, déjà vu, and any other unaccounted for effects (assuming they actually exist). The central importance of creating the names of the Shevatim as part of their essence. Is it possible that the selection of the "experience" in the Life of Pi sense should actually be a selection of universe, and this could be the essence of נדר ותפילה as well. In which case the entire sense of the human-oriented universe, a selection of תולדות שמים וארץ which is of a mad statistical variation, would be no different than the strange effects which become our experience of synchronicity, all perfectly well explained by Martin Gardner, yet totally experienced as mad Divine Providence simply because it is! The introduction of נדר is itself a language, כי יפליא, connection as well relating directly to love נפלאת אהבתך לי, and the nature of קריאת שמות mentioned above. But it opens an entirely new direction of understanding, which takes us far beyond the simple description of קדושה in the מסילת ישרים, which focuses on the responsiveness of the world to the אדם. Just as Dawkins' "Extended Phenotype" recognized the importance of extending evolution to include all effects that a gene has on its environment, inside or outside the body of the individual organism, which then turn about to more deeply influence the course of its own future development. This interrelated cross-directional impact rapidly becomes too chaotic to Rabbi Weinberg 2026-05-20 09:45:36am KeyIdeas Series - For the first time we have an actual scheduled competition to achieve the תולדות שמים וארץ (לפי המדרש, אדם וחוה) as expression of the כח מעשיו הגיד לעמו על פי הרמב"ן to be able to see the difference, albeit a difference whose subtleties will take yet thousands of years to become manifest with ועלו מושיעים בהר ציון לשפוט את הר עשו, as Ya'akov in the end perceives with ילך נא אדוני לפני עבדו which will be עד שאבוא אל אדוני שעיר"ה. But these תולדות are precisely what the original בשביל ישראל were meant to hit as a direct extension of גן עדן which is where we begin here with יצחק. The competition thus takes place on two planes, one internal one external, which intersect through these strange unanticipated ברכות which come out of nowhere to create a history of לאום מלאום יאמץ ultimately used to prove יאספו לאומים at the יום הדין. There is no competition yet at the level of כנען who were אז בארץ unless they would have violated the relationship to Yisrael early in terms of the מערת המכפלה the first step out of גן עדן into the hidden world of ארץ ישראל. The entry of יצחק מן העקידה חגן עדן and his exit into the story of רבקה and שיח השדה fits perfectly with the wrap-up of ואלה תולדות...אברהם הוליד את יצחק...בקחתו את רבקה as the introduction to the strange story which follows. The introduction immediately identifies the internal competition which is entrusted to Rivka who sets it up such that לאום מלאום יאמץ will produce a winner לעולם הבא ולעולם הזה, in such a way that בארץ נכוחות יעול will be the total ruination of יוחן עשו. Then begins the only possible external competition, which follows the strange requirement to do more than גור בארץ הזאת and insists on שכון בארץ אשר אראך, literally becoming part of the שכונה (which accounts for the strange neighbor-like activity of Avimelech in recognizing that they are living there as man and wife, something להלכה only neighbors can do for חזקת קרקעות) but which sets up the test of productivity and מאה שערים and the ensuing jealousies and troubled relationships which ultimately require שמשון – דן ידין עמו to untangle, with the only competition in town, the invaders, the פלישתים. Next week this same parasha continues as ארמי אובד אבי...כי באתי אל הארץ וביכורים The key idea of אלה תולדות – בהברא"ם – טר"ם יצמח – עבודת אדמה – שיתין ברא-שית – שואבות ושמחת בית השואבה ובית המקדש – נכנס עמו גן עדן – בעבור אברהם עבדי – עק"ב אברהם שמירה – רי"ח ושדה וברכה – the complexities of interrelating genetic, mimetic, social תולדה …the beginning of complexities and the end of simplicity, the interaction of the topography, hydrology, weather patterns, and at last מים חיים as opposed to the מי הנחל גרר as proof of greater love and competency for the land itself just as Bikkurim. Of course then the באר מים חיים becomes the בית המקדש and the greatest עבודה which is the ברא-שית. Din, Yom Kippur, Rosh haShana, שני שעירי עזים, the incredible uniqueness of Yom Kippur in terms of בינוניים תלויים ועומדים – טרם יצמח – עשו בכוריך keeping the question open; the איסור כתיבת תורה שבעל פה, the danger of sitting and learning the שולחן ערוך והלכה למעשה instead of אלו מטהרים – שבעים פנים בתורה – מ"ט פנים טהור מ"ט פנים טמא; ויגדלו הנערים but no one knew, collapse of the wave function Nakedness and naked singularities, the only way into nature is through the בגדים ולבושים; the encryptions teach us the nature of reality He takes the pure דינים of בראשית and is מהפך אותו כעתר and in the discovery of love ends up bringing the ריח גן עדן into the world through allowing himself to be fooled by possibilities and בגדים ובוגדים – the same story of חליפו"ת שמלות the first one who can say ויאהבה . The universality of דין requires universal laughter, the total openness of participation of loving the world on its own terms rather than what you make of it. The field is ultimate a blessing for you. The entire story can only be Love, which is the whole point of the Haftara. Even though my כבוד גדול שמי בגויים But עשו only wants things עשוי, he was even כבר שתה עליך כוס של תנחומים, never keeps things open: הנה, no investment, no love of the open-endedness, nothing but bitterness to laugh over and the victimhood which is his whining and the צעקה גדולה which steals any victory from him. All the worse parts of עשו were his due to יצחק מה אעשה בני. The relationship to angst and worry about meaning of life Rabbi Weinberg 2026-05-20 09:45:36am KeyIdeas Series - For the first time we have an actual scheduled competition to achieve the תולדות שמים וארץ (לפי המדרש, אדם וחוה) as expression of the כח מעשיו הגיד לעמו על פי הרמב"ן to be able to see the difference, albeit a difference whose subtleties will take yet thousands of years to become manifest with ועלו מושיעים בהר ציון לשפוט את הר עשו, as Ya'akov in the end perceives with ילך נא אדוני לפני עבדו which will be עד שאבוא אל אדוני שעיר"ה. But these תולדות are precisely what the original בשביל ישראל were meant to hit as a direct extension of גן עדן which is where we begin here with יצחק. The competition thus takes place on two planes, one internal one external, which intersect through these strange unanticipated ברכות which come out of nowhere to create a history of לאום מלאום יאמץ ultimately used to prove יאספו לאומים at the יום הדין. There is no competition yet at the level of כנען who were אז בארץ unless they would have violated the relationship to Yisrael early in terms of the מערת המכפלה the first step out of גן עדן into the hidden world of ארץ ישראל. The entry of יצחק מן העקידה חגן עדן and his exit into the story of רבקה and שיח השדה fits perfectly with the wrap-up of ואלה תולדות...אברהם הוליד את יצחק...בקחתו את רבקה as the introduction to the strange story which follows. The introduction immediately identifies the internal competition which is entrusted to Rivka who sets it up such that לאום מלאום יאמץ will produce a winner לעולם הבא ולעולם הזה, in such a way that בארץ נכוחות יעול will be the total ruination of יוחן עשו. Then begins the only possible external competition, which follows the strange requirement to do more than גור בארץ הזאת and insists on שכון בארץ אשר אראך, literally becoming part of the שכונה (which accounts for the strange neighbor-like activity of Avimelech in recognizing that they are living there as man and wife, something להלכה only neighbors can do for חזקת קרקעות) but which sets up the test of productivity and מאה שערים and the ensuing jealousies and troubled relationships which ultimately require שמשון – דן ידין עמו to untangle, with the only competition in town, the invaders, the פלישתים. Next week this same parasha continues as ארמי אובד אבי...כי באתי אל הארץ וביכורים The key idea of אלה תולדות – בהברא"ם – טר"ם יצמח – עבודת אדמה – שיתין ברא-שית – שואבות ושמחת בית השואבה ובית המקדש – נכנס עמו גן עדן – בעבור אברהם עבדי – עק"ב אברהם שמירה – רי"ח ושדה וברכה – the complexities of interrelating genetic, mimetic, social תולדה …the beginning of complexities and the end of simplicity, the interaction of the topography, hydrology, weather patterns, and at last מים חיים as opposed to the מי הנחל גרר as proof of greater love and competency for the land itself just as Bikkurim. Of course then the באר מים חיים becomes the בית המקדש and the greatest עבודה which is the ברא-שית. Din, Yom Kippur, Rosh haShana, שני שעירי עזים, the incredible uniqueness of Yom Kippur in terms of בינוניים תלויים ועומדים – טרם יצמח – עשו בכוריך keeping the question open; the איסור כתיבת תורה שבעל פה, the danger of sitting and learning the שולחן ערוך והלכה למעשה instead of אלו מטהרים – שבעים פנים בתורה – מ"ט פנים טהור מ"ט פנים טמא; ויגדלו הנערים but no one knew, collapse of the wave function Nakedness and naked singularities, the only way into nature is through the בגדים ולבושים; the encryptions teach us the nature of reality He takes the pure דינים of בראשית and is מהפך אותו כעתר and in the discovery of love ends up bringing the ריח גן עדן into the world through allowing himself to be fooled by possibilities and בגדים ובוגדים – the same story of חליפו"ת שמלות the first one who can say ויאהבה . The universality of דין requires universal laughter, the total openness of participation of loving the world on its own terms rather than what you make of it. The field is ultimate a blessing for you. The entire story can only be Love, which is the whole point of the Haftara. Even though my כבוד גדול שמי בגויים But עשו only wants things עשוי, he was even כבר שתה עליך כוס של תנחומים, never keeps things open: הנה, no investment, no love of the open-endedness, nothing but bitterness to laugh over and the victimhood which is his whining and the צעקה גדולה which steals any victory from him. All the worse parts of עשו were his due to יצחק מה אעשה בני. The relationship to angst and worry about meaning of life Rabbi Weinberg 2026-05-20 09:45:36am KeyIdeas Series - For the first time we have an actual scheduled competition to achieve the תולדות שמים וארץ (לפי המדרש, אדם וחוה) as expression of the כח מעשיו הגיד לעמו על פי הרמב"ן to be able to see the difference, albeit a difference whose subtleties will take yet thousands of years to become manifest with ועלו מושיעים בהר ציון לשפוט את הר עשו, as Ya'akov in the end perceives with ילך נא אדוני לפני עבדו which will be עד שאבוא אל אדוני שעיר"ה. But these תולדות are precisely what the original בשביל ישראל were meant to hit as a direct extension of גן עדן which is where we begin here with יצחק. The competition thus takes place on two planes, one internal one external, which intersect through these strange unanticipated ברכות which come out of nowhere to create a history of לאום מלאום יאמץ ultimately used to prove יאספו לאומים at the יום הדין. There is no competition yet at the level of כנען who were אז בארץ unless they would have violated the relationship to Yisrael early in terms of the מערת המכפלה the first step out of גן עדן into the hidden world of ארץ ישראל. The entry of יצחק מן העקידה חגן עדן and his exit into the story of רבקה and שיח השדה fits perfectly with the wrap-up of ואלה תולדות...אברהם הוליד את יצחק...בקחתו את רבקה as the introduction to the strange story which follows. The introduction immediately identifies the internal competition which is entrusted to Rivka who sets it up such that לאום מלאום יאמץ will produce a winner לעולם הבא ולעולם הזה, in such a way that בארץ נכוחות יעול will be the total ruination of יוחן עשו. Then begins the only possible external competition, which follows the strange requirement to do more than גור בארץ הזאת and insists on שכון בארץ אשר אראך, literally becoming part of the שכונה (which accounts for the strange neighbor-like activity of Avimelech in recognizing that they are living there as man and wife, something להלכה only neighbors can do for חזקת קרקעות) but which sets up the test of productivity and מאה שערים and the ensuing jealousies and troubled relationships which ultimately require שמשון – דן ידין עמו to untangle, with the only competition in town, the invaders, the פלישתים. Next week this same parasha continues as ארמי אובד אבי...כי באתי אל הארץ וביכורים The key idea of אלה תולדות – בהברא"ם – טר"ם יצמח – עבודת אדמה – שיתין ברא-שית – שואבות ושמחת בית השואבה ובית המקדש – נכנס עמו גן עדן – בעבור אברהם עבדי – עק"ב אברהם שמירה – רי"ח ושדה וברכה – the complexities of interrelating genetic, mimetic, social תולדה …the beginning of complexities and the end of simplicity, the interaction of the topography, hydrology, weather patterns, and at last מים חיים as opposed to the מי הנחל גרר as proof of greater love and competency for the land itself just as Bikkurim. Of course then the באר מים חיים becomes the בית המקדש and the greatest עבודה which is the ברא-שית. Din, Yom Kippur, Rosh haShana, שני שעירי עזים, the incredible uniqueness of Yom Kippur in terms of בינוניים תלויים ועומדים – טרם יצמח – עשו בכוריך keeping the question open; the איסור כתיבת תורה שבעל פה, the danger of sitting and learning the שולחן ערוך והלכה למעשה instead of אלו מטהרים – שבעים פנים בתורה – מ"ט פנים טהור מ"ט פנים טמא; ויגדלו הנערים but no one knew, collapse of the wave function Nakedness and naked singularities, the only way into nature is through the בגדים ולבושים; the encryptions teach us the nature of reality He takes the pure דינים of בראשית and is מהפך אותו כעתר and in the discovery of love ends up bringing the ריח גן עדן into the world through allowing himself to be fooled by possibilities and בגדים ובוגדים – the same story of חליפו"ת שמלות the first one who can say ויאהבה . The universality of דין requires universal laughter, the total openness of participation of loving the world on its own terms rather than what you make of it. The field is ultimate a blessing for you. The entire story can only be Love, which is the whole point of the Haftara. Even though my כבוד גדול שמי בגויים But עשו only wants things עשוי, he was even כבר שתה עליך כוס של תנחומים, never keeps things open: הנה, no investment, no love of the open-endedness, nothing but bitterness to laugh over and the victimhood which is his whining and the צעקה גדולה which steals any victory from him. All the worse parts of עשו were his due to יצחק מה אעשה בני. The relationship to angst and worry about meaning of life Rabbi Weinberg 2026-05-20 09:45:36am KeyIdeas Series - Surprisingly the elements which are primal and imprinted in our development are not only those from evolutionary bottom-up, but also from הימים הראשנים אשר ברא א' אדם על הארץ which also includes the מקצה השמים ועד קצה השמים continue to play a primal role within us, both the timeless, causeless world of גן עדן and the בשר world The direction to ראשית וקנין ארץ ישראל through אברהם ושרה and the replacement of אדם וחוה whose presence in the context of בני האלהים active in a world of תוהו, individuals who never made the transition entirely from a world of non-entropic time, here with Yitzhak's willing entry from the world of ראשית ודינא קשיא why he never returned with Avraham and was עפרו על גבי המזבח in an existential identity, the one who could laugh at the silliness of entropic time, who nothing of הספדים, willing entry into the world of women, burial, old age, entropy, and yet retains his sense of humor about the whole thing which can only break out into the laughter when לעתיד לבוא בניך חטאו,all while the one other individual אליעזר עבד אברהם who here finally becomes an עבד אברהם אנוכי and who acknowledges that there cannot be stagnation in a non-entropic world just in terms of events, the danger of an unbound יצר as a Fallen Angel, yet survives until the culmination of the events begun here in terms of ירושת הארץ. It is only here that we meet the שאיבת המים as a breakdown in entropy and the need to create clouds and a rain cycle, which for the first time have a human who understands the שיח השדה and can fully address the problem of identity and כפיית טובה in fully appreciating the nature of כיבוד אם and full recognition of the Freudian Oedipus issues that are involved in the evolution of the process. The connection to אשה was from the beginning destined to end up in burial as it does here, but the very direction of time leads to כדי שימות והוא בעל תשובה and a natural direction of תיקון just as in והיה כי תבוא עליך כל הדברים האלה, all this while הקב"ה בגן עדןThe Introduction to ואלה תולדות as the ultimate Tikkun The first true מכפלה (זוהר) which is the beginning of the tikkun of חמה ולבנה אקטין עצמי; the first solution to האשה אשר נתת; the first solution to מה אנוש; the tikkun from ממשלה מושל בכל to the nature of natural מתהלך בגן לרוח היום; the tikkun from קרית ארבע ענקים שלקחו להם נשים to קרית ארבי זוגות going back to אדם וחוה! All this in a parasha of Tikkun, every player and every past problem, which is the בהבראם both as בה׳ בראם and באברהם! Integrating all the broken elements of גן עדן including the top-down equally with the bottom up which becomes דוד ואבישג through the בנות לוט of Avraham into דוד ואבישג ורות ובועז . The end of the קנאה במעשה בראשית which became the רפאים and the מבול through ויקחו להם נשים מכל אשר בחר״ו and the acceptance of the מתהלך בגן לרו״ח היום (רבינו בחיי) לגבי שיח השדה. Rabbi Weinberg 2026-05-20 09:45:36am KeyIdeas Series - Surprisingly the elements which are primal and imprinted in our development are not only those from evolutionary bottom-up, but also from הימים הראשנים אשר ברא א' אדם על הארץ which also includes the מקצה השמים ועד קצה השמים continue to play a primal role within us, both the timeless, causeless world of גן עדן and the בשר world The direction to ראשית וקנין ארץ ישראל through אברהם ושרה and the replacement of אדם וחוה whose presence in the context of בני האלהים active in a world of תוהו, individuals who never made the transition entirely from a world of non-entropic time, here with Yitzhak's willing entry from the world of ראשית ודינא קשיא why he never returned with Avraham and was עפרו על גבי המזבח in an existential identity, the one who could laugh at the silliness of entropic time, who nothing of הספדים, willing entry into the world of women, burial, old age, entropy, and yet retains his sense of humor about the whole thing which can only break out into the laughter when לעתיד לבוא בניך חטאו,all while the one other individual אליעזר עבד אברהם who here finally becomes an עבד אברהם אנוכי and who acknowledges that there cannot be stagnation in a non-entropic world just in terms of events, the danger of an unbound יצר as a Fallen Angel, yet survives until the culmination of the events begun here in terms of ירושת הארץ. It is only here that we meet the שאיבת המים as a breakdown in entropy and the need to create clouds and a rain cycle, which for the first time have a human who understands the שיח השדה and can fully address the problem of identity and כפיית טובה in fully appreciating the nature of כיבוד אם and full recognition of the Freudian Oedipus issues that are involved in the evolution of the process. The connection to אשה was from the beginning destined to end up in burial as it does here, but the very direction of time leads to כדי שימות והוא בעל תשובה and a natural direction of תיקון just as in והיה כי תבוא עליך כל הדברים האלה, all this while הקב"ה בגן עדןThe Introduction to ואלה תולדות as the ultimate Tikkun The first true מכפלה (זוהר) which is the beginning of the tikkun of חמה ולבנה אקטין עצמי; the first solution to האשה אשר נתת; the first solution to מה אנוש; the tikkun from ממשלה מושל בכל to the nature of natural מתהלך בגן לרוח היום; the tikkun from קרית ארבע ענקים שלקחו להם נשים to קרית ארבי זוגות going back to אדם וחוה! All this in a parasha of Tikkun, every player and every past problem, which is the בהבראם both as בה׳ בראם and באברהם! Integrating all the broken elements of גן עדן including the top-down equally with the bottom up which becomes דוד ואבישג through the בנות לוט of Avraham into דוד ואבישג ורות ובועז . The end of the קנאה במעשה בראשית which became the רפאים and the מבול through ויקחו להם נשים מכל אשר בחר״ו and the acceptance of the מתהלך בגן לרו״ח היום (רבינו בחיי) לגבי שיח השדה. Rabbi Weinberg 2026-05-20 09:45:36am KeyIdeas Series - The new integration of יראה מתוך אהבה and the חיבור אש ומים relates directly to the בהבראם ביום ברוא ה'-א' ארץ ושמים and the way that Avraham and Sarah are the new אדם וחוה במערת המכפלה which itself relates to the second ברכה בי"ח גבורות ורפואות ומתיר אסורים וזוק"ף ותחיית המתים וייבום and the nature of preserved information which is included in זר"ע אח"ר which here becomes the בנותיך הנמצאות ונחיה מאבינו זר"ע (מדרש: זרע אחר). The completely new recognition of the manufactured reality of the nature of physicality that allows even מלאכים to “sin”, the centrality of foode ven to the מלאכים and the standing question of whether they were angels or guests, the new reality of the daughters of Lot who were in a world where no one else existed in the מערה, which leads to a new consensual reality with God instead of a human consensus for consciousness as the ultimate expression of Brit becoming מעמד הר סיני in the end and the real nature of צלם אלוקים ויפל באפיו ורוח הקודש first mentioned here and שכינה first discovered here as the source of רפואה אור פני מלך ועמידת אברהם בתפילה והאבות הן הן המרכבה. For the first time this consensus can address the nature of preservation of information in the בריאה the deepest ישמח השם במעשיו and תחיית המתים the focus of the הפטרה! Rabbi Weinberg 2026-05-20 09:45:36am "KeyIdeas" Series - The clarity of the change in the willingness to forgo the search for security (לך), forgo the comfort of projection and solipsism, forgo the path of natural competition (הדרך ממעטת) in favor of an actual relationship to the hopes and goals of the Singularity expressed in Existence leads ultimately to independence ((לכה-לפני, fullness of identity and relationships, and success without competition (יתנו לי מתנות). That relationship becomes an actual identification with the force of Life (חסד), biological and consciously emergent, which becomes the nature of Human Paradigm, or אבהות, which then molds the future epigenetic emergence through a new continuum linking flesh to mind and to actual consciousness at last, linking the היה תמים to the final תמים תהיה and linking התהלך לפני to נעשה ונשמע in a new vision of human independence and liberty which must allow for the final emergence of complete integration going back to the missing 70 years of Adam in מלכות משיח ולית ליה מגרמיה כלום. This growing universalization is the essential change from כך היה העולם מגלגל והולך (וכולם היו מכעיסים ובאים)  עד שנולד איתן זה. The dangers and hatred engendered by this new approach and the pattern for all freedom fighters who must face it until it characterizes the ברכות קללות של ישראל – בלעם – כל לשון תרשיעי - - הרנינו גויים עמו Rabbi Weinberg 2026-05-20 09:45:36am Key Idea Series - Integrating the key ideas that relate to renewal and development in a way that builds them in to the conditions of chaos-creation-potential. This then is the central parasha of human evolution with all that it presents as the very roots of humanity and דרך ארץ and חן which must lie at the very base of what ultimately emerges as בשביל ישראל so that the devolution from the first ten generations is actually an evolution towards כח מעשיו in a new relationship between dedicated elements of nano-workers in the 70 that define דרך ארץ וחן וריח ניחוח in its simplest and most sustainable formats. All that was found essential to sustainability is recorded here, and the non-sustainable early universes missing in the אלה תולדות are indeed here the equivalent of אלה תולדות נח and are the equivalent of the non-sustainable first generations of humanity, and perhaps in general of שבירת הכלים that ends with the הקול מתדבר. Rabbi Weinberg 2026-05-20 09:45:36am Holographic Teshuva - Rabbi Weinberg 2026-05-20 09:45:36am Holographic Teshuva - Rabbi Weinberg 2026-05-20 09:45:36am Where the Heart Lies - The discovery of self/soul as the חשק לאשת יפת תואר implies that the ultimate סוף so central to the parasha which becomes תשובה סוף ישראל לעשות תשובה בסוף גלותן, and the כדי שימות והוא בעל תשובה demands first the identification, which is the first parasha, and the clear sense of חשק ואהבה for one’s own soul, which seems here to correlate with the רבינו בחיי and the discovery of מוציא דבר מתוך דבר as בינת הלב, and the לב שלם which is the trust of לא תהרהרו אחר מדותי possible only because of the triggers for true self and escape from אל מדעתכם, the general שליחות מצוה of the אור החיים and more to the point, the Rambam. This means that one unable to feel that חשק לנשמתו will be unable to be לבבו שלם עם השם but with the לבבו שלם will be able to construct a דרך האמת, because otherwise what was the נחמה of שמואל to שיננא because the same קל וחומר איה סופר would still apply, unless the moment that it is dependent on לב, it is also possible to enter it oneself, despite the lesser level compared to the סופר המגדלים. Seeing the parasha with the most mitzvot and least rational structure actually presenting the impact of reality on a contained virtual space, a metaspatial structure expressed in a subsumed mesa-structure, in the same way that the (non-intuitive) metastructure of the microcosm marks itself onto the mesastructure macrocosm and seems to us to be irrational and random. In this space מצוה גוררת מצוה ועבירה גוררת עבירה, in this space יפול הנופל, in this space is סמוכין, in this space חשק comes from interrelationships to a נשמה that is completely misplaced in its mesaspace, and appears to be a שקצה just as חשוקיהם always brings us into touch with the תשוקה וחשק לדברים הנצחיים הנפשיים, ומפני זה היו חשוקיהם כסף (Abarbanel), in this space is the אחיך who is worthless, where even אדומי אחיך הוא, where גר היית בארצו creates an everlasting connection of כיבוש, in this space is the צרור החיים of אביגיל, the space where in this space lies the מקום "אחר" which is סוד העיבור והייבום and גאולה (for זרע אח"ר is רות וייבום) and רווח והצלה and the place that אלישע אח"ר cannot trust for אריכות ימים, indeed outside of this space the ייבום קרוב להיות הולד ממזר לאבא שאול בדיוק כמו שאין התר ליפת תואר בלי חשק in this space is יהודה and his sensing תמר, in this space there are “geometrically” generated the waves of מקיפין which pull the world towards the results of אין ראשית אלא תקוה, to the סוף—to סוף ישראל לעשות תשובה בסוף גלותן and to the ים סו"ף which is the סופ"א דכל דרגין (Zohar), the development of אדם to אדם אתם and בשביל ישראל שנקרא ראשית, the space of עד"ן within which lies the גן בעדן, the מקד"ם being the metaspace. This is the space of יובל whose ראש השנה is יום כפור just as the space was redefined by Moshe (each ארבעים is a different conception, where the צורת הולד is real at ארבעים יום). This is the space within which the equivalent קול שופר to the primordial sound waves that filled the cosmos for its first 380,000 years and were so imprinted on the CMB and in the distribution of galaxies, the space of עלית למרום and were the מקום השכינה בהר סיני שלא ירד למטה מעשרה. This is the space of בינה which is מוצי"א דבר מתוך דבר a result of יציאה! This is the space of כותנות או"ר which become the עדיים when the Torah is “captured”.This is the true space of כיבוש which sets its mark on the evolution, a כיבוש- driven event even in mesaspace, the result of unending מלחמה between individuals and species, and the מלחמתה של תורה which defines the development of the ל"ב נתיבות החכמה expressed in the תורה שכולה לב. That war won Moshe the Torah as עלית למרום שבי"ת שבי of the Torah as יפת תואר and earned him the love of the מלאכים for the import of a תורה תמימה into a mesaspace which eventually would have to adjust it through the שבירת הלוחות and the הורדת העדיים and היטיבו כל אשר דברו. This כיבוש is the closest tracings of the metaspace upon the mesaspace for the simple reason that the only complete extension of that space through time is the story of כיבוש in the development of אדם from the אבן השתיה והמזבח onwards through the physical, sexual, and psychosexual extensions into actual social structure and global war, which is the path of human development as הכל קנאת איש מרעהו and which is defined halachically through פריה ורבייה ואין דרכה של אשה לכבוש ומלמד שהזכר כובשת את הנקבה שלא צהא יצאנית. The impact of Moshe on the nature of that space through the second ארבעים יום made it possible for there to be a לוחות שניים וכפרה ויום הכיפורים ומשכן ושוכן אתם בתוך טומאותם and restructured the space of סיני so that it was now expressive of the אהבת המלאכים that was achieved the first עלייה. This is why it is only during the last Forty Days that we blow the shofar, starting on Elul 1 and ending on יום כפור, forty days later. It is why Yovel has its beginning on יום כפור. The interrelationship is stressed by the Zohar as the Guest from עולם הבא, perhaps hinted at here in the The problem of אלישע אח"ר is because רחמנא ליבא בעיא and he is missing the לבו שלם, simply did not really trust הקב"ה, reflective of his own inability to trust himself, as in אם לא תאמינו כי לא תאמנו, as in מלכים where וַיֵּלֶךְ בְּכָל חַטֹּאות אָבִיו אֲשֶׁר עָשָׂה לְפָנָיו וְלֹא הָיָה לְבָבוֹ שָׁלֵם עִם יְדֹוָד אֱלֹהָיו כִּלְבַב דָּוִד אָבִיו despite the fact that it was totally off not just כלבב דוד, but that is the whole point, just as it is in the previous parasha’s matrix of תמימות: one superstition violates the entire holistic structure, a theme repeated in אשרח אדם מפחד תמיד and in ידידות נפשי בכף אויביה and in נטשו כל דרכי האמת בגללן ומפני זה אמרה תורה כשהזהירה על כל אלו ההבלים תמים תהיה עם ה' אלהיך: (Rambam). The לבבו שלם boils down according to רבינו בחיי as the results of לנסותו הילך או אם יהרהר אחרי מדותי, which simply means that “I don’t trust you!” It is the question of היש ה' בקרבי which creates עמלק Ultimately the only realistic search for self and one’s own soul as the אשת יפת תואר in Zohar Hadash takes place in the real world of יציאה which is dangerous, as יציאה is the easiest place to lose oneself as well. Yet as we see by לאה the יצאנית ends up with בינה ולב. It is there that the realistic relationships are discovered, whether as species, כלאים, emotions and שילוח הקן, destiny-ידיעה ובחירה - יפול הנופל, and the finding of a בכור or of a brother, and it is not coincidental that the sugya confuses discovery of a brother with צער בעלי חיים! The intolerable arrogance which experiences one’s own local space as the essential reality and then questions whether there is any point in attempting to find a tracing of another reality which will make its impact upon me in ways beyond all my silly assumptions, the “bullets born opf crimes”, always goes hand in hand with the need for “comfort with” mitzvot or ideas, with a secularism in which the heart is allowed no control. Rabbi Weinberg 2026-05-20 09:45:36am Where the Heart Lies - The discovery of self/soul as the חשק לאשת יפת תואר implies that the ultimate סוף so central to the parasha which becomes תשובה סוף ישראל לעשות תשובה בסוף גלותן, and the כדי שימות והוא בעל תשובה demands first the identification, which is the first parasha, and the clear sense of חשק ואהבה for one’s own soul, which seems here to correlate with the רבינו בחיי and the discovery of מוציא דבר מתוך דבר as בינת הלב, and the לב שלם which is the trust of לא תהרהרו אחר מדותי possible only because of the triggers for true self and escape from אל מדעתכם, the general שליחות מצוה of the אור החיים and more to the point, the Rambam. This means that one unable to feel that חשק לנשמתו will be unable to be לבבו שלם עם השם but with the לבבו שלם will be able to construct a דרך האמת, because otherwise what was the נחמה of שמואל to שיננא because the same קל וחומר איה סופר would still apply, unless the moment that it is dependent on לב, it is also possible to enter it oneself, despite the lesser level compared to the סופר המגדלים. Seeing the parasha with the most mitzvot and least rational structure actually presenting the impact of reality on a contained virtual space, a metaspatial structure expressed in a subsumed mesa-structure, in the same way that the (non-intuitive) metastructure of the microcosm marks itself onto the mesastructure macrocosm and seems to us to be irrational and random. In this space מצוה גוררת מצוה ועבירה גוררת עבירה, in this space יפול הנופל, in this space is סמוכין, in this space חשק comes from interrelationships to a נשמה that is completely misplaced in its mesaspace, and appears to be a שקצה just as חשוקיהם always brings us into touch with the תשוקה וחשק לדברים הנצחיים הנפשיים, ומפני זה היו חשוקיהם כסף (Abarbanel), in this space is the אחיך who is worthless, where even אדומי אחיך הוא, where גר היית בארצו creates an everlasting connection of כיבוש, in this space is the צרור החיים of אביגיל, the space where in this space lies the מקום "אחר" which is סוד העיבור והייבום and גאולה (for זרע אח"ר is רות וייבום) and רווח והצלה and the place that אלישע אח"ר cannot trust for אריכות ימים, indeed outside of this space the ייבום קרוב להיות הולד ממזר לאבא שאול בדיוק כמו שאין התר ליפת תואר בלי חשק in this space is יהודה and his sensing תמר, in this space there are “geometrically” generated the waves of מקיפין which pull the world towards the results of אין ראשית אלא תקוה, to the סוף—to סוף ישראל לעשות תשובה בסוף גלותן and to the ים סו"ף which is the סופ"א דכל דרגין (Zohar), the development of אדם to אדם אתם and בשביל ישראל שנקרא ראשית, the space of עד"ן within which lies the גן בעדן, the מקד"ם being the metaspace. This is the space of יובל whose ראש השנה is יום כפור just as the space was redefined by Moshe (each ארבעים is a different conception, where the צורת הולד is real at ארבעים יום). This is the space within which the equivalent קול שופר to the primordial sound waves that filled the cosmos for its first 380,000 years and were so imprinted on the CMB and in the distribution of galaxies, the space of עלית למרום and were the מקום השכינה בהר סיני שלא ירד למטה מעשרה. This is the space of בינה which is מוצי"א דבר מתוך דבר a result of יציאה! This is the space of כותנות או"ר which become the עדיים when the Torah is “captured”.This is the true space of כיבוש which sets its mark on the evolution, a כיבוש- driven event even in mesaspace, the result of unending מלחמה between individuals and species, and the מלחמתה של תורה which defines the development of the ל"ב נתיבות החכמה expressed in the תורה שכולה לב. That war won Moshe the Torah as עלית למרום שבי"ת שבי of the Torah as יפת תואר and earned him the love of the מלאכים for the import of a תורה תמימה into a mesaspace which eventually would have to adjust it through the שבירת הלוחות and the הורדת העדיים and היטיבו כל אשר דברו. This כיבוש is the closest tracings of the metaspace upon the mesaspace for the simple reason that the only complete extension of that space through time is the story of כיבוש in the development of אדם from the אבן השתיה והמזבח onwards through the physical, sexual, and psychosexual extensions into actual social structure and global war, which is the path of human development as הכל קנאת איש מרעהו and which is defined halachically through פריה ורבייה ואין דרכה של אשה לכבוש ומלמד שהזכר כובשת את הנקבה שלא צהא יצאנית. The impact of Moshe on the nature of that space through the second ארבעים יום made it possible for there to be a לוחות שניים וכפרה ויום הכיפורים ומשכן ושוכן אתם בתוך טומאותם and restructured the space of סיני so that it was now expressive of the אהבת המלאכים that was achieved the first עלייה. This is why it is only during the last Forty Days that we blow the shofar, starting on Elul 1 and ending on יום כפור, forty days later. It is why Yovel has its beginning on יום כפור. The interrelationship is stressed by the Zohar as the Guest from עולם הבא, perhaps hinted at here in the The problem of אלישע אח"ר is because רחמנא ליבא בעיא and he is missing the לבו שלם, simply did not really trust הקב"ה, reflective of his own inability to trust himself, as in אם לא תאמינו כי לא תאמנו, as in מלכים where וַיֵּלֶךְ בְּכָל חַטֹּאות אָבִיו אֲשֶׁר עָשָׂה לְפָנָיו וְלֹא הָיָה לְבָבוֹ שָׁלֵם עִם יְדֹוָד אֱלֹהָיו כִּלְבַב דָּוִד אָבִיו despite the fact that it was totally off not just כלבב דוד, but that is the whole point, just as it is in the previous parasha’s matrix of תמימות: one superstition violates the entire holistic structure, a theme repeated in אשרח אדם מפחד תמיד and in ידידות נפשי בכף אויביה and in נטשו כל דרכי האמת בגללן ומפני זה אמרה תורה כשהזהירה על כל אלו ההבלים תמים תהיה עם ה' אלהיך: (Rambam). The לבבו שלם boils down according to רבינו בחיי as the results of לנסותו הילך או אם יהרהר אחרי מדותי, which simply means that “I don’t trust you!” It is the question of היש ה' בקרבי which creates עמלק Ultimately the only realistic search for self and one’s own soul as the אשת יפת תואר in Zohar Hadash takes place in the real world of יציאה which is dangerous, as יציאה is the easiest place to lose oneself as well. Yet as we see by לאה the יצאנית ends up with בינה ולב. It is there that the realistic relationships are discovered, whether as species, כלאים, emotions and שילוח הקן, destiny-ידיעה ובחירה - יפול הנופל, and the finding of a בכור or of a brother, and it is not coincidental that the sugya confuses discovery of a brother with צער בעלי חיים! The intolerable arrogance which experiences one’s own local space as the essential reality and then questions whether there is any point in attempting to find a tracing of another reality which will make its impact upon me in ways beyond all my silly assumptions, the “bullets born opf crimes”, always goes hand in hand with the need for “comfort with” mitzvot or ideas, with a secularism in which the heart is allowed no control. Rabbi Weinberg 2026-05-20 09:45:36am Consilience for an Irrational Species - “Consilience for an Irrational Species”: Structures: social structures—מלך, כהן משיח, נביא, שרי צבא, בית דין הגדול, בית דין בכל פלך, שוטרים, משוח מלחמה, לוי כמוסד, כהן מאת העם, ערי מקלט, relationship to ירושת הארץ and to צפית לישועה ומשיח ומל ה' את לבבך. Contrasting total reality with percentage correlation which means no matrix, no true scientific explanation, no duplicable experiment. The 99.999% not being meaningful is the essence of the solution to דיי"ן האמת ונתתי ידידות נפשי בכף אויביה and the אשרי אדם מפחד תמיד ומקשה לבו יפול ברע"ה - the opposite of the תמימי דרך and the discovery of the true place for Adam’s איכה which is not to hide in imagination but to search for consilience. This is the יסוד החסידות ושורש העבודה התמימה and the הרי הוא כבעל מום שאין עבודתו נרצית כלל of the מסילות ישרים. Anticipation of the predilection for failure is central to all the elements of the parasha, שופטים ושוטרים וערי מקלט along with the profound presentation of the vulnerabilities of a species which can lay no claim to rationality, a surprising clarity in a world that fearlessly proclaims itself to be post-truth and post-facts, knowing itself to be imprisoned within perceptions foisted upon individuals by the survival requisites which can just as easily grow you antlers way too big to carry around! Imagine four different psychological responses in warfare, based on the trumpeting of elephants, the terror of the stampede, or any of the other evolutionary tricks that were used in competition; imagine the relationship of the חכם מכל אדם to the subconscious development of מלכות in a social species that would allow a psychological connection to מצרים as one of the primary evolutionary constructs, along with those shown to Daniel in a primal Monster Show, the Ultimate Here Be Monsters, the primal אימה חשיכה גדולה מופלת which are the terrors of a species gone amok and not just of children frightened of the monsters under the bed, the ששם גבורים סביב לו מפחד בלילות, the שדים who terrified Shelomo-אשמדאי מלכא . The primitiveness of a human who mistakes מלכות for the one who has the women and can make peace by taking daughters, or the one who has lots of money! The incredible vision of the roads of ערי מקלט that are actually a roadmap of the primitive mind. The most powerful is the לא תקח שוחד where a speck of dust can be יעור עיני חכמים ויסלף דברי צדיקים, despite them being the חכם מכל אדם and in the מקום אשר יבחר יראה-יראה continued from the פתוחה חג הסוכות of last week, nonetheless פסילנא לך לדינא. Makes about as much sense as growing big antlers and using horny for lust, for you are a big bull; the היטיבו כל אשר דברו according to the Rambam’s amazing approach of hearing in your words the need for a Navi to help you face the terrors of an unknown future or find your car keys; recognizing the weak correlation of our justice based on שני עדים with any reality just as we rely on the same חזקה to believe the Navi; fears of עגמת נפש or just terror, the need for מקרב אחיך as indicative of the relationship of genetic evolution to the social evolution. The absurd list of אביזריה דעבודת כוכבים which is all primitive minds and projections like those antlers and the teenagers are convinced that it is “Moooooo cooool” ! Forget about understanding statistics or any facts that might force you to be free and carry around responsibility. This parasha connects reality to response-ability in the deepest sense, whether ידינו לא שפכו to אמותיהם של כהנים גדולים to ערי מקלט אם to בית דין מתקן את הדרכים. דם כל ישראל on the shoulders of the one who fears the war, the insanity of fighting the very trees that give you life in the מלחמה for the ישועת העולם, as nonsensical an idea as the sarcasm in לא תטע לך אשירה or even any wood at all אצל מזבח ה' which is the search for ממקום כפרתו וברייתו. The only solution is the amazing consilience between all the matrices in the parasha which תמים תהיה insists upon, just as the entire התהלך לפני והיה תמים is the מסילות בלבבו של אברהם מסילת ישרים, the תורת השם תמימה והמו"ר תמים פעליו, the understanding of the nature of your own evolution and its relationship to the animals and the evolution of the earth and the מקום אשר יבחר ה', its connection to your vision of the evolution of your society and its intricate connection to those very pathways, from the neural to the road system, to the מסילות בלבבם which is the vision of society as ישועות which is צפית לישועה and the relationship to הורו בית דין and זקן ממרא וקרבן פר העלם דבר ופר כהן משיח ומחלוקת במשוח מלחמה ונשיא Rabbi Weinberg 2026-05-20 09:45:36am Consilience for an Irrational Species - “Consilience for an Irrational Species”: Structures: social structures—מלך, כהן משיח, נביא, שרי צבא, בית דין הגדול, בית דין בכל פלך, שוטרים, משוח מלחמה, לוי כמוסד, כהן מאת העם, ערי מקלט, relationship to ירושת הארץ and to צפית לישועה ומשיח ומל ה' את לבבך. Contrasting total reality with percentage correlation which means no matrix, no true scientific explanation, no duplicable experiment. The 99.999% not being meaningful is the essence of the solution to דיי"ן האמת ונתתי ידידות נפשי בכף אויביה and the אשרי אדם מפחד תמיד ומקשה לבו יפול ברע"ה - the opposite of the תמימי דרך and the discovery of the true place for Adam’s איכה which is not to hide in imagination but to search for consilience. This is the יסוד החסידות ושורש העבודה התמימה and the הרי הוא כבעל מום שאין עבודתו נרצית כלל of the מסילות ישרים. Anticipation of the predilection for failure is central to all the elements of the parasha, שופטים ושוטרים וערי מקלט along with the profound presentation of the vulnerabilities of a species which can lay no claim to rationality, a surprising clarity in a world that fearlessly proclaims itself to be post-truth and post-facts, knowing itself to be imprisoned within perceptions foisted upon individuals by the survival requisites which can just as easily grow you antlers way too big to carry around! Imagine four different psychological responses in warfare, based on the trumpeting of elephants, the terror of the stampede, or any of the other evolutionary tricks that were used in competition; imagine the relationship of the חכם מכל אדם to the subconscious development of מלכות in a social species that would allow a psychological connection to מצרים as one of the primary evolutionary constructs, along with those shown to Daniel in a primal Monster Show, the Ultimate Here Be Monsters, the primal אימה חשיכה גדולה מופלת which are the terrors of a species gone amok and not just of children frightened of the monsters under the bed, the ששם גבורים סביב לו מפחד בלילות, the שדים who terrified Shelomo-אשמדאי מלכא . The primitiveness of a human who mistakes מלכות for the one who has the women and can make peace by taking daughters, or the one who has lots of money! The incredible vision of the roads of ערי מקלט that are actually a roadmap of the primitive mind. The most powerful is the לא תקח שוחד where a speck of dust can be יעור עיני חכמים ויסלף דברי צדיקים, despite them being the חכם מכל אדם and in the מקום אשר יבחר יראה-יראה continued from the פתוחה חג הסוכות of last week, nonetheless פסילנא לך לדינא. Makes about as much sense as growing big antlers and using horny for lust, for you are a big bull; the היטיבו כל אשר דברו according to the Rambam’s amazing approach of hearing in your words the need for a Navi to help you face the terrors of an unknown future or find your car keys; recognizing the weak correlation of our justice based on שני עדים with any reality just as we rely on the same חזקה to believe the Navi; fears of עגמת נפש or just terror, the need for מקרב אחיך as indicative of the relationship of genetic evolution to the social evolution. The absurd list of אביזריה דעבודת כוכבים which is all primitive minds and projections like those antlers and the teenagers are convinced that it is “Moooooo cooool” ! Forget about understanding statistics or any facts that might force you to be free and carry around responsibility. This parasha connects reality to response-ability in the deepest sense, whether ידינו לא שפכו to אמותיהם של כהנים גדולים to ערי מקלט אם to בית דין מתקן את הדרכים. דם כל ישראל on the shoulders of the one who fears the war, the insanity of fighting the very trees that give you life in the מלחמה for the ישועת העולם, as nonsensical an idea as the sarcasm in לא תטע לך אשירה or even any wood at all אצל מזבח ה' which is the search for ממקום כפרתו וברייתו. The only solution is the amazing consilience between all the matrices in the parasha which תמים תהיה insists upon, just as the entire התהלך לפני והיה תמים is the מסילות בלבבו של אברהם מסילת ישרים, the תורת השם תמימה והמו"ר תמים פעליו, the understanding of the nature of your own evolution and its relationship to the animals and the evolution of the earth and the מקום אשר יבחר ה', its connection to your vision of the evolution of your society and its intricate connection to those very pathways, from the neural to the road system, to the מסילות בלבבם which is the vision of society as ישועות which is צפית לישועה and the relationship to הורו בית דין and זקן ממרא וקרבן פר העלם דבר ופר כהן משיח ומחלוקת במשוח מלחמה ונשיא Rabbi Weinberg 2026-05-20 09:45:36am Unified Field Theory - In an amazing parasha with the most complex interwoven fabric of themes anywhere in the Torah, we need not only provide a structure that relates the themes but also an understanding that allows them to interrelate consistently and in ever more complex ways. 33 mentions of Place, 13 mentions of chosen place, 33 mentions of eating, 40 different species addressed by name, 15 berachot, 11 שעריך, scattered along with Simcha and the poor and לוי homogenously. The earliest take that we had on this was that ראה is clearly a spatial awareness of an interconnected world of chosenness where each co-ordinate is connected in some deep way to the path of the world from ראשית. But this did not solve the strong spatial/choice connections, nor did it make sense that mere desire ישאלך נפשך and תאוה could somehow be central to a a connectedness to that space except in the loosest of ways, a general joie de vivre which was your presence within it. What relates Space-Time-Food-Korban-Bama-Choseness-Indigent, the themes of the parasha, is only this fabulous idea: Space is the first field of ראייה over-time which is מועד within the spiral of this constrained reality which is the original choice of Beginning in this way to allow emergence of self of Creation-as-a-whole which is the ישראל component of אדם. This allows for all the attractions mentioned כי תאוה- כי איויתיה – אוה למושב לו - בנים אתם – אהבה - A first take on the overall Perspectives concept may be the emergence of Creation’s consciousness, with a deep understanding of the space needed for consciousness and how A deeper understanding of the nature of the various Re’eh’s made it clear that here was a development that touched on the deeper nature of Choice and Chosenness in a very special developing way, a way linked to the actual physical spatial constraints of ארץ ישראל which required a gradated stage approach to the קדושת הארץ which culminates in עשרה קדושות. Steps in ראייה parallel the need for steps in physical placement of ראה: once on עבר הירד"ן מזרחה; one at the moment of standing at the ירדן; one in the ירדן; one עבר הירדן מערבה at שכם. Increased ראייה defines the entire nature of chosen space vis a vis the התר במות, בכל הרוא"ה בשילה, the meaning of מנוחה ונחלה; the way that the בן נח has no place but על פני השדה the opposite of an עם הנבחר therefore give it to the גר תושב או מכור לנכרי כי עם קדוש אתה and even the Zohar’s take on לא תבשל גדי בחלב אמו as different levels of reality. Three stages of ראה: Stage One: ראה אנוכי נותן לפניכם as an עם; first to take us to ראש חודש אלול ועלייה as the beginning of a new awareness of the nature of choseness which will allow a בית הבחירה – עם הנבחר and for the Freedom to choose. (stress in רבינו בחיי on עצלות and only at the end on רשות לכל אדם). This is the new sense of path, which becomes in its full development the שבי"ל ישראל, the להדיחך מן הדר"ך. This is the first recognition of spatial field, in which gravity and the אבן השתייה; בחירה and בשר תאוה relate; בית הבחירה is also a או"ה למושב לו – פה אשב כי איויתיה; הבדלה as a spatial relationship; בחירה creating desire and desire creating בחירה and the interrelationship of the two to love, כי בך בחר לעם סגולה; ומאהבת השם אותנו- כיון שבחר בישראל –(הלכות עכו"ם)  Stage Two: Actual בחירה as the opening to the יום הבחירה which is ראש השנה  Stage Three: ספר דברים פרק ל טו) רְאֵה נָתַתִּי לְפָנֶיךָ הַיּוֹם אֶת הַחַיִּים וְאֶת הַטּוֹב וְאֶת הַמָּוֶת וְאֶת the understanding of “to be or not to be” as the only choice, the reason that ultimately דעת וטהרות is also the הבדלת מינים "טמאים". The practical application of steps to an ever-broadening (Rambam: להרחבת דעתו) spatial sense which in the end expand one into a participant in the universe of ראשית and all its interrelated parts of a single reality, which is alos the Holy Grail of science on its own limited mission. Rabbi Weinberg 2026-05-20 09:45:36am Unified Field Theory - In an amazing parasha with the most complex interwoven fabric of themes anywhere in the Torah, we need not only provide a structure that relates the themes but also an understanding that allows them to interrelate consistently and in ever more complex ways. 33 mentions of Place, 13 mentions of chosen place, 33 mentions of eating, 40 different species addressed by name, 15 berachot, 11 שעריך, scattered along with Simcha and the poor and לוי homogenously. The earliest take that we had on this was that ראה is clearly a spatial awareness of an interconnected world of chosenness where each co-ordinate is connected in some deep way to the path of the world from ראשית. But this did not solve the strong spatial/choice connections, nor did it make sense that mere desire ישאלך נפשך and תאוה could somehow be central to a a connectedness to that space except in the loosest of ways, a general joie de vivre which was your presence within it. What relates Space-Time-Food-Korban-Bama-Choseness-Indigent, the themes of the parasha, is only this fabulous idea: Space is the first field of ראייה over-time which is מועד within the spiral of this constrained reality which is the original choice of Beginning in this way to allow emergence of self of Creation-as-a-whole which is the ישראל component of אדם. This allows for all the attractions mentioned כי תאוה- כי איויתיה – אוה למושב לו - בנים אתם – אהבה - A first take on the overall Perspectives concept may be the emergence of Creation’s consciousness, with a deep understanding of the space needed for consciousness and how A deeper understanding of the nature of the various Re’eh’s made it clear that here was a development that touched on the deeper nature of Choice and Chosenness in a very special developing way, a way linked to the actual physical spatial constraints of ארץ ישראל which required a gradated stage approach to the קדושת הארץ which culminates in עשרה קדושות. Steps in ראייה parallel the need for steps in physical placement of ראה: once on עבר הירד"ן מזרחה; one at the moment of standing at the ירדן; one in the ירדן; one עבר הירדן מערבה at שכם. Increased ראייה defines the entire nature of chosen space vis a vis the התר במות, בכל הרוא"ה בשילה, the meaning of מנוחה ונחלה; the way that the בן נח has no place but על פני השדה the opposite of an עם הנבחר therefore give it to the גר תושב או מכור לנכרי כי עם קדוש אתה and even the Zohar’s take on לא תבשל גדי בחלב אמו as different levels of reality. Three stages of ראה: Stage One: ראה אנוכי נותן לפניכם as an עם; first to take us to ראש חודש אלול ועלייה as the beginning of a new awareness of the nature of choseness which will allow a בית הבחירה – עם הנבחר and for the Freedom to choose. (stress in רבינו בחיי on עצלות and only at the end on רשות לכל אדם). This is the new sense of path, which becomes in its full development the שבי"ל ישראל, the להדיחך מן הדר"ך. This is the first recognition of spatial field, in which gravity and the אבן השתייה; בחירה and בשר תאוה relate; בית הבחירה is also a או"ה למושב לו – פה אשב כי איויתיה; הבדלה as a spatial relationship; בחירה creating desire and desire creating בחירה and the interrelationship of the two to love, כי בך בחר לעם סגולה; ומאהבת השם אותנו- כיון שבחר בישראל –(הלכות עכו"ם)  Stage Two: Actual בחירה as the opening to the יום הבחירה which is ראש השנה  Stage Three: ספר דברים פרק ל טו) רְאֵה נָתַתִּי לְפָנֶיךָ הַיּוֹם אֶת הַחַיִּים וְאֶת הַטּוֹב וְאֶת הַמָּוֶת וְאֶת the understanding of “to be or not to be” as the only choice, the reason that ultimately דעת וטהרות is also the הבדלת מינים "טמאים". The practical application of steps to an ever-broadening (Rambam: להרחבת דעתו) spatial sense which in the end expand one into a participant in the universe of ראשית and all its interrelated parts of a single reality, which is alos the Holy Grail of science on its own limited mission. Rabbi Weinberg 2026-05-20 09:45:36am Looking Up - Rabbi Weinberg 2026-05-20 09:45:36am Looking Up - Rabbi Weinberg 2026-05-20 09:45:36am Looking Up - Rabbi Weinberg 2026-05-20 09:45:36am Two Faces of ישועה - It is fair to say that the development of society is in its own way an escape from chaos, as ultimately the nature of information is that it is measured by entropy. This means that fundamentally one could say that the creation of information is the single most evident element of the concept of ראשית, and in that sense בלעם is in opposition, more powerfully than the אמשי העיר, than קורח and his friends who seek to homogenize which is after all an entropic condition, and the greater the development of uniqueness, the אדם אתם, the only surprising thing about מעשה בראשית which is the deepest reason why נעשה אדם must remain a question and must stand against those who cannot know surprise, the מלאכי השרת, where alternatives make them explode in a burst of flame, will always ask מה אנוש כח תזכרנו, why הקב"ה will say over אלעזר בני אומר specifically in terms of פרה אדומה, and why the Moshe who is from עולם התוהו, who is the anti-Bila’am in terms of open flow and הלא בלכתך עמנו, will ask that it be the surprise within his own DNA, יהי רצון שיהא מחלצי specifically, why the רועה אחד אמרם! This means that ultimately נזיקין is in its essence built around the drive towards emergent consensual consciousness, and that allows the only sharing of בראשית ואין as opposed to the manipulation of it to create new structures which pass for the ויקר of the ויקרא which then must define an entirely different אהל מועד! Here are linked all elements of the story, from the לשון הרע issues of Miriam and the מרגלים, which also introduce the continuum of the תכלת as part of the meaning of ראשית ותכלית, to the אנשי השם and the violation of הבדלה as a mistaken way of getting closer (also indicative of the breakdown not of מחיצות as earlier, but of uniqueness per se and thus in the development of information which characterizes the universe as we know it which has a direction of time that is the basis of the gradients which allow the formation of greater and greater complexity. This must be a relationship hitherto unrecognized between Shannon information and between the human use of the word “information” which seem opposites!), to the חוקת relationship of genotype and phenotype which is so expressive of the same idea of linking information to entropy, and linking the flow of ראשית to the uniqueness of now, relating it to טומא"ה associated with death and touching upon נצחיות as uniqueness in time-space, to the creation of a meaningful relationship between time and a subjective “now,” to Balak where the essence of “now” is challenged by substituting רגע and an ersatz arbitrary “history” which is antithetical to זכרון and to the “brain as a time machine.” Rabbi Weinberg 2026-05-20 09:45:36am 007 - The sexual attraction of לשון הרע goes beyond the elements of Schadenfreude we discussed last year, for there is no denying the hunger of the מקבל which makes the provision so attractive. Remember that the לא תתורו analog is deeply sexual, People Magazine, and actually represents a combination of the elements of זנות – אחרי לבבכם ואחרי עיניכם which are the providors to the consumer, the גוף. Remember that the original phallic נחש שבא על חוה , the fact that the זוהמה came from actual penetration, was the מספר לשון הרע par excellence, and that the relationship to מינות אדה"ר must be profound, it all coming in the ראה אותם עוסקים בתשמיש וקנא, relating deeply to the עצי תאנה – קט"רת - and the nature of ברית מילה in the נחלת אשכו"ל וממ"רא. The זוהמא took the shape of דעת ותפלות sexual filth אשה מוציא תורה לדברי תפלות and in the male took the shape of דעת ומינות, עץ – צלם , עצ"ה means that the other connection is to the nature of eating the fruit also sexual תאנה – דעת the botany of desire, sensual/perceptual; sexual; conceptual; sexual לשון הרע, People obscene stench The delicate balance and subtlety of the evil The relationship to the strings which bind to sex and to love and to רחב ויהושע ומינות ותכלת ומחלוקת בקורח and the deep connections to fixing מרים-חלאה-נערה-בתי"ם (מהרש"א) in being restored to בת status for reproduction and the strange relationships of כלב – מחיר – אתנן in this סוגיא, may be a key to understanding the deep psychosexual relationships of data, control, and the predatory relationship of the מזבח to קרבה and our own connections to the animal in the context of דע"ת וקריא"ת שמות. Rabbi Weinberg 2026-05-20 09:45:36am "A Book Divided" - Rabbi Weinberg 2026-05-20 09:45:36am "A Book Divided" - Rabbi Weinberg 2026-05-20 09:45:36am Time becomes Space/Freedom becomes Liberty - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am ותבואי בעדי עדיים - The willingness to accept the loss of the עדיים and the stress on the centrality of it for the ואדעה and also for the creation of Moshe’s new קרן עור פני משה which now comprises all of their בני ישראל עדיים. For the essential return to גן עדן is not simply the אכן כאדם תמותון in terms of כפיית טובה but in terms of the כי בושש משה which is the natural response to inheriting eternity, a whole new unwillingness to allow emergence and commitment to make things happen, just as the לא יתבוששו led directly to the אכילת עץ הדעת and the world of causality and לעבו"ד את האדמה which in the end becomes על חרבך תחיה and the denial of the המקר"ה . The folly of human conceit (Brian Cox) is the headlong suicidal thanatos of Western Civilization, where there is no waiting, all is בעגלא and sexuality is ויקומו לשחק for there can be no בושה and no self and no uniqueness. The לא יתבוששו, כי בושש, הנה מטל השמים and the inability of שאול to wait for שמואל The רבינו בחיי on נס נסתר is in fact the essential understanding of בושה for it sees one being as emergent and not causal, and therefor must learn to wait, neverr בעגלא, never to define, only to grab opportunities that are given for those are the instances of your unique existence and only thus, in responding to רצונו ית' are you זוכה לשנות חיים. This is the essential understanding of the deep relationship between רוח והצלה יעמד ליהודים ממקום אחר as non-causality and the clarity of how dispensible you are, and the fullness of the importance of your own being as an instant granted to be the responder never the maker, and in this is your uniqueness. The change in the Torah as a biographical reality, as per אבן עזרא, a developing reality as per Moreh, as an emergent reality, as ניתנו מרועה אחד as the מ"ט פנים טהור ומ"ט פנים טמא . This is the Moshe of נס נסתר, Moshe of the כי תשא, Moshe of בשגם הוא בשר, beyond the כיפורים of the זכרון אהרן into the new כל זמן שישראל מסתכלין; the Moshe of אם אין מחנ"י which is the opposite of תצוה. A new modality of life whose significance is, as Esther’s, within the מ"ט פנים of מה ראתה אסתר, the Moshe of נוש"א עון, of אם תש"א חטאתם. This is the Torah that is only one person’s וקבל היהודים (זוהר) who is Moshe and who at the moment of the second לוחות received מגילת אסתר! The greatness of the לעיני כל ישראל was the שבירת הלוחות and the new opening of the world to the same evolution that began after the גירוש מגן עדן but was here embraced with the ניצול העדיים Here the כיפורים draws from the essence of נס נסתר ובושה as an existential change in the experience of self. The Western contradiction of deep down knowing nothing but the conceit of personal being, knowing nothing of Being, and the horror and malaise of the emptiness of any place in the universe for your “meaning” or for care. Rabbi Weinberg 2026-05-20 09:45:36am ותבואי בעדי עדיים - The willingness to accept the loss of the עדיים and the stress on the centrality of it for the ואדעה and also for the creation of Moshe’s new קרן עור פני משה which now comprises all of their בני ישראל עדיים. For the essential return to גן עדן is not simply the אכן כאדם תמותון in terms of כפיית טובה but in terms of the כי בושש משה which is the natural response to inheriting eternity, a whole new unwillingness to allow emergence and commitment to make things happen, just as the לא יתבוששו led directly to the אכילת עץ הדעת and the world of causality and לעבו"ד את האדמה which in the end becomes על חרבך תחיה and the denial of the המקר"ה . The folly of human conceit (Brian Cox) is the headlong suicidal thanatos of Western Civilization, where there is no waiting, all is בעגלא and sexuality is ויקומו לשחק for there can be no בושה and no self and no uniqueness. The לא יתבוששו, כי בושש, הנה מטל השמים and the inability of שאול to wait for שמואל The רבינו בחיי on נס נסתר is in fact the essential understanding of בושה for it sees one being as emergent and not causal, and therefor must learn to wait, neverr בעגלא, never to define, only to grab opportunities that are given for those are the instances of your unique existence and only thus, in responding to רצונו ית' are you זוכה לשנות חיים. This is the essential understanding of the deep relationship between רוח והצלה יעמד ליהודים ממקום אחר as non-causality and the clarity of how dispensible you are, and the fullness of the importance of your own being as an instant granted to be the responder never the maker, and in this is your uniqueness. The change in the Torah as a biographical reality, as per אבן עזרא, a developing reality as per Moreh, as an emergent reality, as ניתנו מרועה אחד as the מ"ט פנים טהור ומ"ט פנים טמא . This is the Moshe of נס נסתר, Moshe of the כי תשא, Moshe of בשגם הוא בשר, beyond the כיפורים of the זכרון אהרן into the new כל זמן שישראל מסתכלין; the Moshe of אם אין מחנ"י which is the opposite of תצוה. A new modality of life whose significance is, as Esther’s, within the מ"ט פנים of מה ראתה אסתר, the Moshe of נוש"א עון, of אם תש"א חטאתם. This is the Torah that is only one person’s וקבל היהודים (זוהר) who is Moshe and who at the moment of the second לוחות received מגילת אסתר! The greatness of the לעיני כל ישראל was the שבירת הלוחות and the new opening of the world to the same evolution that began after the גירוש מגן עדן but was here embraced with the ניצול העדיים Here the כיפורים draws from the essence of נס נסתר ובושה as an existential change in the experience of self. The Western contradiction of deep down knowing nothing but the conceit of personal being, knowing nothing of Being, and the horror and malaise of the emptiness of any place in the universe for your “meaning” or for care. Rabbi Weinberg 2026-05-20 09:45:36am מי יתנך כאח לי - The Mishkan is not only the final step of the re-creation of Avraham in the Nation as a whole, which is the only possible solution to במה אדע כי אירשנ"ה and thus is to Ramban the לשכני בתוכם without which there is no real גאולה עד שחזרו למעלת אביתם להיות מרכבה לשכינה. The incorporation of כפרה ויום הכיפורים into this Mishkan is what makes possible the translation of Mishkan into every situation and generation, even where there is a loss of the ענן ושכינה ולשכני בתוכם. This is part of the translation of הר סיני into משכן, it is (Zohar) the repeated ואת"ה רמז לשכינה ולתפארת for this is its שורש, and there into every שבעת ימים מילואים לפני יום הכיפורים which becomes full only at Purim and קיבלו מה שקיימו כבר בפורים which is the translation of נזכ"רים ונעשים and integrates Moshe and Aharon in the רוח והצלה יעמוד ליהודים ממקום אחר coupling it to the עשייה אסתר and the integration of the קרי עמלק into the יק"ר which is the inimitability of שמחה וזכרון בנח חשראל and the נפלטי הענן and the Hopeless ones who are now תשו"עתם היית לנצ"ח ותק"ותם ב"כל דור ודור כספרו של אדם הראשון. Roots, precursors, deepest memories of things not personally lived is a new level of זכרון which means in the end that Aharon must carry the consciousness of בני ישראל in his heart, an incredible power and burden. The insertion of memories built of roots is the relationship of the first Ion Beginning… to the יום ברוא ה' אלוקים ארץ ושמים and the אדם אי"ן לעבו"ד which becomes the עץ גבוה חמישים אמה and the relationship נח – תיבה – בינה – סנחריב -אי"ן – ריח ניחוח – נדב ואביהוא וקטורת ומילואים וכהנים שאינם תלמידיו של משה. The chaos which follows in terms of Deep Time is an iteration of the קרי מדבר into a new גלות וכניבה שנייה ובנין בית שני which is hinted to in כתית=ת"י ת"כ which are the days of the בית ראשון ובית שני. Aharon is a precursor to a permanent change throughout, whether in terms of the Menorah which is his alone during his lifetime and then can be even the זר שהדליק, or the והקטיר עליו אהרן קטורת סמים בבקר בבקר which is not true unless we see the אחת בשנה for אהרון as בכל עת רק שיכנס כסדר הזה; his מילואים define יום הכיפורים, his שבעת ימים define מפרישין כה"ג שבעת ימים; his ילבשם הכהן תחתיו מבניו אשר יבוא אל אהל מועד which is לפני ולפנים but in reality the שמונה בגדים are specifically NOT worn there and in any event עבודתן מחנכתן. The overall relationship of אהרון to definitions of חינוך – חנוכה – חנוכת המזבח – מנורה – אהרן אחיך – מקרבן לתורה Moshe elements and Aharon elements separated (hinted to by the removal of the word Moshe from תצוה and the original source of the שבעת ינים which were at הר סיני in the argument of Moshe with הקב"ה about אהרון שלח נא ביד תשלח and the initial granting of the כהונה there which creates the plaintive מ"י ית"נך כאח לי which means that there was a breakdown in the הנה מה טוב ומה נעים which becomes the מ"י ית"ן of the כפה עליהם הר כגיגית!), the ונועדתי in the ארון and the ונועדתי in the מזבח הנחושת (see Rashi) ; לפני המבול בשגם ולאחר המבול זית ואורה לעולם. ראשית=משה כל שיח השדה=אהרון אדם מכיר ומיחד . מפרישין ז' ימים בגלל הר סיני (משה) או כמו מילואים (אהרן). בושש משה – זה משה האיש שמג and אהרון לשמצה בקמיהם. This continues in the difference between סיחון ועוג כנגד אהרון ומשה and why both need to be defeated before כניסה לארץ ישראל. The translation of סיני למשכן continues in the שבעת ימים קודם ליום הכיפורים if you learn ויכסהו הענן למשה. Rabbi Weinberg 2026-05-20 09:45:36am מי יתנך כאח לי - The Mishkan is not only the final step of the re-creation of Avraham in the Nation as a whole, which is the only possible solution to במה אדע כי אירשנ"ה and thus is to Ramban the לשכני בתוכם without which there is no real גאולה עד שחזרו למעלת אביתם להיות מרכבה לשכינה. The incorporation of כפרה ויום הכיפורים into this Mishkan is what makes possible the translation of Mishkan into every situation and generation, even where there is a loss of the ענן ושכינה ולשכני בתוכם. This is part of the translation of הר סיני into משכן, it is (Zohar) the repeated ואת"ה רמז לשכינה ולתפארת for this is its שורש, and there into every שבעת ימים מילואים לפני יום הכיפורים which becomes full only at Purim and קיבלו מה שקיימו כבר בפורים which is the translation of נזכ"רים ונעשים and integrates Moshe and Aharon in the רוח והצלה יעמוד ליהודים ממקום אחר coupling it to the עשייה אסתר and the integration of the קרי עמלק into the יק"ר which is the inimitability of שמחה וזכרון בנח חשראל and the נפלטי הענן and the Hopeless ones who are now תשו"עתם היית לנצ"ח ותק"ותם ב"כל דור ודור כספרו של אדם הראשון. Roots, precursors, deepest memories of things not personally lived is a new level of זכרון which means in the end that Aharon must carry the consciousness of בני ישראל in his heart, an incredible power and burden. The insertion of memories built of roots is the relationship of the first Ion Beginning… to the יום ברוא ה' אלוקים ארץ ושמים and the אדם אי"ן לעבו"ד which becomes the עץ גבוה חמישים אמה and the relationship נח – תיבה – בינה – סנחריב -אי"ן – ריח ניחוח – נדב ואביהוא וקטורת ומילואים וכהנים שאינם תלמידיו של משה. The chaos which follows in terms of Deep Time is an iteration of the קרי מדבר into a new גלות וכניבה שנייה ובנין בית שני which is hinted to in כתית=ת"י ת"כ which are the days of the בית ראשון ובית שני. Aharon is a precursor to a permanent change throughout, whether in terms of the Menorah which is his alone during his lifetime and then can be even the זר שהדליק, or the והקטיר עליו אהרן קטורת סמים בבקר בבקר which is not true unless we see the אחת בשנה for אהרון as בכל עת רק שיכנס כסדר הזה; his מילואים define יום הכיפורים, his שבעת ימים define מפרישין כה"ג שבעת ימים; his ילבשם הכהן תחתיו מבניו אשר יבוא אל אהל מועד which is לפני ולפנים but in reality the שמונה בגדים are specifically NOT worn there and in any event עבודתן מחנכתן. The overall relationship of אהרון to definitions of חינוך – חנוכה – חנוכת המזבח – מנורה – אהרן אחיך – מקרבן לתורה Moshe elements and Aharon elements separated (hinted to by the removal of the word Moshe from תצוה and the original source of the שבעת ינים which were at הר סיני in the argument of Moshe with הקב"ה about אהרון שלח נא ביד תשלח and the initial granting of the כהונה there which creates the plaintive מ"י ית"נך כאח לי which means that there was a breakdown in the הנה מה טוב ומה נעים which becomes the מ"י ית"ן of the כפה עליהם הר כגיגית!), the ונועדתי in the ארון and the ונועדתי in the מזבח הנחושת (see Rashi) ; לפני המבול בשגם ולאחר המבול זית ואורה לעולם. ראשית=משה כל שיח השדה=אהרון אדם מכיר ומיחד . מפרישין ז' ימים בגלל הר סיני (משה) או כמו מילואים (אהרן). בושש משה – זה משה האיש שמג and אהרון לשמצה בקמיהם. This continues in the difference between סיחון ועוג כנגד אהרון ומשה and why both need to be defeated before כניסה לארץ ישראל. The translation of סיני למשכן continues in the שבעת ימים קודם ליום הכיפורים if you learn ויכסהו הענן למשה. Rabbi Weinberg 2026-05-20 09:45:36am Qualia of Sinai - Understanding the Mishkan as the creation of the qualia of הר סיני such that there becomes an actual consciousness of the experience of גילוי שכינה בהר סיני in the Mishkan, where the essence is indeed the development of consciousness itself of a new level by which any בן ישראל can immediately identify another “closet Jew” and in fact encourage him to come out of the closet, similar to sexual identity which as a shared experience of the way one relates to life itself is immediately perceived and shareable. This is one of the astounding juxtapositions of the movie “Call Me by Your Name” which inexplicably sees the two as connected (in interviews the actors cannot explain why it is so central to the film). This means that the two most important aspects of Mishkan as per the ראשונים, the זריזות ונדבנות and the הכנה expressed throughout (מכון לשבטך – כוננו ידיך – יכין ובועז – מן בבוקר בבוקר ונדבת המשכן – המן וממוכן ובגדי כהונה ושקלים – ספרו של אדם הראשון ובצלאל – ממקום כפרתו נברא – עצי שיטים ויעקב אבינו – יהיה בית אלוהים – זהב וכסף ונחושת וכוכבים and the r-process of gold formation through colliding neutron stars and rapid neutron capture ) must be entirely interrelated, and they must be the basis of the תרומה העליונה – חכמה בינה דעת and the וזאת התרומה which is שכינה וכנסת ישראל and as such provide “The Kotel Experience” in a real way to "כל מי שעמד רגליו על הר סיני", the essence of the ויפח באפיו נשמת חיים which is the non-emergent element of humanity from evolution until the next step, and the way that the כפורת must be the separate and higher part of the ארון and the או"ר within it. These three things lead directly to the experience of the או"ר and explain how תשובה is the direct result of זריזות וקחו עמכם דברים וז' דברים בעצל , and why they are beyond קרי through יקר and why the ארון has no Existential Inertia which is the true meaning of עצלות and thus why it is not contained within three-dimensional inertial space and even why it is נושא את נשואיו and how that relates to the discivery of שמחה in דוד ופרץ בעוזא. The simple relationship of זריזות to הכנה is almost inituitive, for it follows naturally upon the ומי יודע אם לעת כזאת הגעת למלכות, and thus the universal need to respond instantly, אם החרש תחרישי בעת הזאת, for the loss of opportunity makes all acts as natural as the need to catch a train or not miss out on the Super Bowl. It is the awareness of the deepest reaches of הכנה that touches non-causality and קיימו וקיבלו with the Uncertainty Principle in ומי יודע and forces the clarity of the ייחוד of underlying structures The set-up of the parasha with an opening פתוחה first in its opening סתומה) defining everything you are going to be needing and then in its closing סתומה of the ארון and כפורת everything that will be needed to be מצווה (as in את כל אשר אצוה את בני ישראל) together with the stress on מא"ת כל אי"ש and its profound personal relationship to אשר ידבנו לבו shows the interrelationship so strongly of all three elements! This meaning within ועשו לי מקדש is central to the function of משכן/מקדש as driver and sustainer of Identity itself (see Rambam and Chinuch) for this reason. Rabbi Weinberg 2026-05-20 09:45:36am Qualia of Sinai - Understanding the Mishkan as the creation of the qualia of הר סיני such that there becomes an actual consciousness of the experience of גילוי שכינה בהר סיני in the Mishkan, where the essence is indeed the development of consciousness itself of a new level by which any בן ישראל can immediately identify another “closet Jew” and in fact encourage him to come out of the closet, similar to sexual identity which as a shared experience of the way one relates to life itself is immediately perceived and shareable. This is one of the astounding juxtapositions of the movie “Call Me by Your Name” which inexplicably sees the two as connected (in interviews the actors cannot explain why it is so central to the film). This means that the two most important aspects of Mishkan as per the ראשונים, the זריזות ונדבנות and the הכנה expressed throughout (מכון לשבטך – כוננו ידיך – יכין ובועז – מן בבוקר בבוקר ונדבת המשכן – המן וממוכן ובגדי כהונה ושקלים – ספרו של אדם הראשון ובצלאל – ממקום כפרתו נברא – עצי שיטים ויעקב אבינו – יהיה בית אלוהים – זהב וכסף ונחושת וכוכבים and the r-process of gold formation through colliding neutron stars and rapid neutron capture ) must be entirely interrelated, and they must be the basis of the תרומה העליונה – חכמה בינה דעת and the וזאת התרומה which is שכינה וכנסת ישראל and as such provide “The Kotel Experience” in a real way to "כל מי שעמד רגליו על הר סיני", the essence of the ויפח באפיו נשמת חיים which is the non-emergent element of humanity from evolution until the next step, and the way that the כפורת must be the separate and higher part of the ארון and the או"ר within it. These three things lead directly to the experience of the או"ר and explain how תשובה is the direct result of זריזות וקחו עמכם דברים וז' דברים בעצל , and why they are beyond קרי through יקר and why the ארון has no Existential Inertia which is the true meaning of עצלות and thus why it is not contained within three-dimensional inertial space and even why it is נושא את נשואיו and how that relates to the discivery of שמחה in דוד ופרץ בעוזא. The simple relationship of זריזות to הכנה is almost inituitive, for it follows naturally upon the ומי יודע אם לעת כזאת הגעת למלכות, and thus the universal need to respond instantly, אם החרש תחרישי בעת הזאת, for the loss of opportunity makes all acts as natural as the need to catch a train or not miss out on the Super Bowl. It is the awareness of the deepest reaches of הכנה that touches non-causality and קיימו וקיבלו with the Uncertainty Principle in ומי יודע and forces the clarity of the ייחוד of underlying structures The set-up of the parasha with an opening פתוחה first in its opening סתומה) defining everything you are going to be needing and then in its closing סתומה of the ארון and כפורת everything that will be needed to be מצווה (as in את כל אשר אצוה את בני ישראל) together with the stress on מא"ת כל אי"ש and its profound personal relationship to אשר ידבנו לבו shows the interrelationship so strongly of all three elements! This meaning within ועשו לי מקדש is central to the function of משכן/מקדש as driver and sustainer of Identity itself (see Rambam and Chinuch) for this reason. Rabbi Weinberg 2026-05-20 09:45:36am Polytropos Flow and Unwavering Connections or Start what you Cannot Finish - The completely new parasha where there is no longer any שעיבוד על אבותינו במצרים opens a new period in which the focus switches from עבדים היינו to the מתחילה עע"ז היו אבותינו and to the כמעט קט of Rambam. The deeper problem of the linkages of a multi-levelled polytropos flow in which it is clear that I cannot truly guide and define, yet continue to have a vision and individual choices on a local level, lead to tremendous internal contradictions and loss of connection to what passes for context. It is no longer possible to take seriously the society, the religion, the institutions, the opinions, the forms which once held context and are now bereft, the popular politically correct homilies and the loss of true freedom. The new period is indeed defined by the problems of Teshuva, of the tragedy of a man like Pharaoh who was meant to be the רבים השיב מעון which he ultimately became, and who was trapped into fighting at every turn the possibility of true human development, which turns out to be Teshuva. The nature of freedom and its converse entrapment and how it was the tension between Pharaoh and Moshe, between the Heart of Evil in the פרעה התנים הגדול and the Heart of Teshuva. Perhaps this is the essential question always, and even the reason that ידיעת הקב"ה ובחירת האדם וצריך אתה לדעת is so much a part of the nature of גאולה and of the very nature of the ציווי למשה. If the nature of Teshuva is of the essence of the difference ultimately בין ישראל למצרים ובין משה לפרעה it would relate to the fact that עולם הבא אינו אלא לצדיקים והם ישראל and the ability to change, the אשרי אדם מפחד תמיד, would be the mere beginning of the deeper power to be part of the flow of ראשית, a flow which leads Yisrael as a nation to סוף ישראל לעשות תשובה and even to the possibility that לא עבדו ישראל את העגל אלא לתת פתחון פה לבעלי תשובה as an insight into the nature of commitment to live in a world of that reality. (a) פרעה ופרעון (b) ידיעה ובחירה and the massive inclusion of knowing the future in every word to Moshe (c) תשובה כתריס need for consequences (d) וידע אלהים (e) Pharaoh as רבים השיב מעון and his ultimate purpose of ספר שמי (f) The development beneath the surface of a Yisrael (g) Pharaoh’s commitment to make Teshuva impossible with הכבד העבודה – נרפים – דברי שקר (h) Paradigm of מקשה לבו יפול ברעה … The tragedy of entrapment as much of Pharaoh of himself as Yisrael as themselves, as much of Pharaoh as a prisoner of events as Yisrael as a prisoner of events, Avraham himself as a prisoner of Privelege in אור כשדים...ארמי אוב"ד אבי... All of the massive changes, (a) from a Torah of בראשית וכח מעשיו to a Torah of החודש הזה לכם; (b) from a world of אל שדי and evolutionary גער בו "דאי!" to a world of and a step-by-step description of growing involvement tin the nitty gritty to the point of אני ולא מלאך שמי ה'; (c) from the בני בכורי to the בשביל ישראל שנקרא ראשית; (d) from Moshe as גואל to Moshe as רבינו; from עבדים היינו to מתחילה עע"ז and from הלכות פסח to הלכות ע"ז; (e) between the לילה משומר ובא מששת ימי בראשית and the לילה המשומר ובא מן המזיקין ; (f) between אות במילה and אות בתפילין; (g) between ידיעה ובחירה. The profoundly personal nature of the parasha on the part of פרעה ומשה is parallel to the growing parallel of the persona to the universal, of Moshe as the paradigm for Teshuva and Pharaoh for non-שמיעה; the personal development of Moshe as the personal development of Torah itself, of Moshe as paradigm of Teshuva, and of the narrative of Freedom of ארבעים שנה of יציאת מצרים becoming the ongoing fresh narrative of every individual throughout the ages who searches for freedom and whose Torah is a reflection of that choice. The stress on שמירה and on מצוה, the incredible linkages of the two calendars, the universal and the local, the two משומ"ר ובא as an ongoing process, the amazing change in the רעות of and the standing of בני ישראל, the personal relationship between Moshe and Pharaoh, even when he cannot promise Moshe anything anymore—הסיר רק המות הזאת What we took to be a point of philosophy regarding Pharoah, and what we took as a compromise in the nature of Teshuva, the ישתדל אדם לעשות תשובה is actually the centerpiece of the discussion! The ידיעה of each individual, even about the nature of עולם הבא ועין לא ראתה is no different than the sense of flow that we have even as we sit and play on Newton’s seashore and the vast unexplored sea roars around us, even as we are embedded along with כביכול on a local reality of ליבא לפומיא לא גליא. That understanding of the two levels of ידיעה ובחירה in terms of God and our own difficulties with a world of causality go hand in hand, and as we learn the nature of תוהו – צדיק יסוד עולם – עריכת דין in הלכות תשובה we learn about ourselves and the way we can become embedded in the nature of reality just as the flow of life itself is a study in נעו מעגלותיה for which Homer had a word: polytropos, “many turning” πολυτροποσ. The complete connection with the “twists and turns” is the deepest קנין תורה and קנין of life itself, the opposite of Harrison’s need to be a “Perfect Entity” . The incredible connection to the multiple שמור המצות המצוות חודש האביב ליל שמורים ושמרתם החוקה למשמרת Rabbi Weinberg 2026-05-20 09:45:36am Polytropos Flow and Unwavering Connections or Start what you Cannot Finish - The completely new parasha where there is no longer any שעיבוד על אבותינו במצרים opens a new period in which the focus switches from עבדים היינו to the מתחילה עע"ז היו אבותינו and to the כמעט קט of Rambam. The deeper problem of the linkages of a multi-levelled polytropos flow in which it is clear that I cannot truly guide and define, yet continue to have a vision and individual choices on a local level, lead to tremendous internal contradictions and loss of connection to what passes for context. It is no longer possible to take seriously the society, the religion, the institutions, the opinions, the forms which once held context and are now bereft, the popular politically correct homilies and the loss of true freedom. The new period is indeed defined by the problems of Teshuva, of the tragedy of a man like Pharaoh who was meant to be the רבים השיב מעון which he ultimately became, and who was trapped into fighting at every turn the possibility of true human development, which turns out to be Teshuva. The nature of freedom and its converse entrapment and how it was the tension between Pharaoh and Moshe, between the Heart of Evil in the פרעה התנים הגדול and the Heart of Teshuva. Perhaps this is the essential question always, and even the reason that ידיעת הקב"ה ובחירת האדם וצריך אתה לדעת is so much a part of the nature of גאולה and of the very nature of the ציווי למשה. If the nature of Teshuva is of the essence of the difference ultimately בין ישראל למצרים ובין משה לפרעה it would relate to the fact that עולם הבא אינו אלא לצדיקים והם ישראל and the ability to change, the אשרי אדם מפחד תמיד, would be the mere beginning of the deeper power to be part of the flow of ראשית, a flow which leads Yisrael as a nation to סוף ישראל לעשות תשובה and even to the possibility that לא עבדו ישראל את העגל אלא לתת פתחון פה לבעלי תשובה as an insight into the nature of commitment to live in a world of that reality. (a) פרעה ופרעון (b) ידיעה ובחירה and the massive inclusion of knowing the future in every word to Moshe (c) תשובה כתריס need for consequences (d) וידע אלהים (e) Pharaoh as רבים השיב מעון and his ultimate purpose of ספר שמי (f) The development beneath the surface of a Yisrael (g) Pharaoh’s commitment to make Teshuva impossible with הכבד העבודה – נרפים – דברי שקר (h) Paradigm of מקשה לבו יפול ברעה … The tragedy of entrapment as much of Pharaoh of himself as Yisrael as themselves, as much of Pharaoh as a prisoner of events as Yisrael as a prisoner of events, Avraham himself as a prisoner of Privelege in אור כשדים...ארמי אוב"ד אבי... All of the massive changes, (a) from a Torah of בראשית וכח מעשיו to a Torah of החודש הזה לכם; (b) from a world of אל שדי and evolutionary גער בו "דאי!" to a world of and a step-by-step description of growing involvement tin the nitty gritty to the point of אני ולא מלאך שמי ה'; (c) from the בני בכורי to the בשביל ישראל שנקרא ראשית; (d) from Moshe as גואל to Moshe as רבינו; from עבדים היינו to מתחילה עע"ז and from הלכות פסח to הלכות ע"ז; (e) between the לילה משומר ובא מששת ימי בראשית and the לילה המשומר ובא מן המזיקין ; (f) between אות במילה and אות בתפילין; (g) between ידיעה ובחירה. The profoundly personal nature of the parasha on the part of פרעה ומשה is parallel to the growing parallel of the persona to the universal, of Moshe as the paradigm for Teshuva and Pharaoh for non-שמיעה; the personal development of Moshe as the personal development of Torah itself, of Moshe as paradigm of Teshuva, and of the narrative of Freedom of ארבעים שנה of יציאת מצרים becoming the ongoing fresh narrative of every individual throughout the ages who searches for freedom and whose Torah is a reflection of that choice. The stress on שמירה and on מצוה, the incredible linkages of the two calendars, the universal and the local, the two משומ"ר ובא as an ongoing process, the amazing change in the רעות of and the standing of בני ישראל, the personal relationship between Moshe and Pharaoh, even when he cannot promise Moshe anything anymore—הסיר רק המות הזאת What we took to be a point of philosophy regarding Pharoah, and what we took as a compromise in the nature of Teshuva, the ישתדל אדם לעשות תשובה is actually the centerpiece of the discussion! The ידיעה of each individual, even about the nature of עולם הבא ועין לא ראתה is no different than the sense of flow that we have even as we sit and play on Newton’s seashore and the vast unexplored sea roars around us, even as we are embedded along with כביכול on a local reality of ליבא לפומיא לא גליא. That understanding of the two levels of ידיעה ובחירה in terms of God and our own difficulties with a world of causality go hand in hand, and as we learn the nature of תוהו – צדיק יסוד עולם – עריכת דין in הלכות תשובה we learn about ourselves and the way we can become embedded in the nature of reality just as the flow of life itself is a study in נעו מעגלותיה for which Homer had a word: polytropos, “many turning” πολυτροποσ. The complete connection with the “twists and turns” is the deepest קנין תורה and קנין of life itself, the opposite of Harrison’s need to be a “Perfect Entity” . The incredible connection to the multiple שמור המצות המצוות חודש האביב ליל שמורים ושמרתם החוקה למשמרת Rabbi Weinberg 2026-05-20 09:45:36am Population Dynamics - The integration at last of פרו וישרצו וירבו מאד ותמלא הארץ and ידגו לרוב בקרב האר"ץ and זרעו מלוא הגויים with the nature of the שעיבוד per se, the Seforno’s take on לא ידע את יוסף, with Pharaoh’s vision and Moshe’s mistake regarding the nature of הצל לא הצלת and the setting up of Micha as the ongoing option, with the final integration of nameless ones to reproduction and the גזירת פרעה על הזכרים, and its relationship to בת and the power of שפרה ופועה וצפורה ודבורה שקמתי א"ם which takes us back to רבקה ואם יעקב ועשו through In Praise of the Cavewoman and the way that ברית מילה provides the relationship of pure population to the openness to new directions. This connects directly to the apparent contradiction between memory as זכר and forgetting as נשים-נשני by redefining memory as in its essence a redepositing which connects current reality to the past rather than a slipping into a past which then becomes completely irrelevant and destroys its own consciousness and destroys the essential דעת which must emerge here as the יציאת מצים and the סיפור יציאת מצרים. It redefines “memory” and redefines “forgetting”. But this is also the true הבאים ישרש יעקב particularly as the openness to תוכחה being the essential saving grace, and the וידע אלהים being the awareness that ישראל עושים תשובה ונגאלים is the equivalent of the פרישות דרך ארץ and the inability to integrate the hope with the simple daily realities, the manifestation within the world of connnection which is the essence of ברית מילה and the meaning of בצאותם and its relationship to כל בן נכר לא יאכל בו (העמק דהר). This deep involvement in פקידה and its own connection to reproduction provides true connection to גאולה and to its “beneath the surface” process of evolution of identity which is now defined exactly as Darwinian evolution’s own memory is defined, by concatenation, yet another link into a history which becomes ultimately החוד"ש הזה לכם ! Rabbi Weinberg 2026-05-20 09:45:36am Population Dynamics - The integration at last of פרו וישרצו וירבו מאד ותמלא הארץ and ידגו לרוב בקרב האר"ץ and זרעו מלוא הגויים with the nature of the שעיבוד per se, the Seforno’s take on לא ידע את יוסף, with Pharaoh’s vision and Moshe’s mistake regarding the nature of הצל לא הצלת and the setting up of Micha as the ongoing option, with the final integration of nameless ones to reproduction and the גזירת פרעה על הזכרים, and its relationship to בת and the power of שפרה ופועה וצפורה ודבורה שקמתי א"ם which takes us back to רבקה ואם יעקב ועשו through In Praise of the Cavewoman and the way that ברית מילה provides the relationship of pure population to the openness to new directions. This connects directly to the apparent contradiction between memory as זכר and forgetting as נשים-נשני by redefining memory as in its essence a redepositing which connects current reality to the past rather than a slipping into a past which then becomes completely irrelevant and destroys its own consciousness and destroys the essential דעת which must emerge here as the יציאת מצים and the סיפור יציאת מצרים. It redefines “memory” and redefines “forgetting”. But this is also the true הבאים ישרש יעקב particularly as the openness to תוכחה being the essential saving grace, and the וידע אלהים being the awareness that ישראל עושים תשובה ונגאלים is the equivalent of the פרישות דרך ארץ and the inability to integrate the hope with the simple daily realities, the manifestation within the world of connnection which is the essence of ברית מילה and the meaning of בצאותם and its relationship to כל בן נכר לא יאכל בו (העמק דהר). This deep involvement in פקידה and its own connection to reproduction provides true connection to גאולה and to its “beneath the surface” process of evolution of identity which is now defined exactly as Darwinian evolution’s own memory is defined, by concatenation, yet another link into a history which becomes ultimately החוד"ש הזה לכם ! Rabbi Weinberg 2026-05-20 09:45:36am Population Dynamics - The integration at last of פרו וישרצו וירבו מאד ותמלא הארץ and ידגו לרוב בקרב האר"ץ and זרעו מלוא הגויים with the nature of the שעיבוד per se, the Seforno’s take on לא ידע את יוסף, with Pharaoh’s vision and Moshe’s mistake regarding the nature of הצל לא הצלת and the setting up of Micha as the ongoing option, with the final integration of nameless ones to reproduction and the גזירת פרעה על הזכרים, and its relationship to בת and the power of שפרה ופועה וצפורה ודבורה שקמתי א"ם which takes us back to רבקה ואם יעקב ועשו through In Praise of the Cavewoman and the way that ברית מילה provides the relationship of pure population to the openness to new directions. This connects directly to the apparent contradiction between memory as זכר and forgetting as נשים-נשני by redefining memory as in its essence a redepositing which connects current reality to the past rather than a slipping into a past which then becomes completely irrelevant and destroys its own consciousness and destroys the essential דעת which must emerge here as the יציאת מצים and the סיפור יציאת מצרים. It redefines “memory” and redefines “forgetting”. But this is also the true הבאים ישרש יעקב particularly as the openness to תוכחה being the essential saving grace, and the וידע אלהים being the awareness that ישראל עושים תשובה ונגאלים is the equivalent of the פרישות דרך ארץ and the inability to integrate the hope with the simple daily realities, the manifestation within the world of connnection which is the essence of ברית מילה and the meaning of בצאותם and its relationship to כל בן נכר לא יאכל בו (העמק דהר). This deep involvement in פקידה and its own connection to reproduction provides true connection to גאולה and to its “beneath the surface” process of evolution of identity which is now defined exactly as Darwinian evolution’s own memory is defined, by concatenation, yet another link into a history which becomes ultimately החוד"ש הזה לכם ! Rabbi Weinberg 2026-05-20 09:45:36am Cartoon Characters - Recognizing Teshuva as the very definition (and the only approach to) the recombination of the two stories, one Beginning and one Creation בראשית  ביום עשו"ת which is dependent on the בהברא"ם=באברהם=בה"א בראם for the ה"א=תשובה and we know that all תשובה is a restoration of ראשית, a “return” to ראשית. Indeed the very power of the אלוהי"ם של בראשית IS Teshuva (as per רבינו בחיי) . This means that the Beginning, the period of אל שדי שאמר לעולמו די before the conclusion of the באברהם בך חותמים and before the שמי ה' שלא נודעתי להם has to relate to the end of that period only with the essence of Teshuva, The nature of Teshuva as central to the אורו של משיח the בית המקדשות in מטך חותמך ופתיליך and in the ובגפן שלשה שריגים, and in the longing for אחכה לו which is described at the closing midrash of וישכחהות and the entire nature of the ירירת מצרים which begins here after the ונתתי לעשו את הר שעיר לרשת אטותו takes us back to the nature of true בשביל ישראל שנקרא ראשית which is as the שפת אמת points out תשובה וראשית are essentially one thing, expressive of the בהברא"ם and ראשית אינו אלא תקוה (רמח"ל). There is no other real way to address גאולה אשר אם אין ישראל עושים תשובה אינם נגאלים, the essence of the true אחי ורעי and partners to ראשית! The first time that Teshuva is central to גאולה, and the relationship to דיבור and the ויצילהו של ראובן והושע בן בארי ושובה ישראל וקחו עמכם דברים and the גלות הדיבור and the ירושת הארץ והגדה של פסח וארמי אובד אבי הגדתי היום כי באתי – ועמק חברון אצל יעקב אבינו Understanding the true nature of קץ and why it cannot be exposed and how it deined סתומה. The real relationship of the שבועה – קבורה – קץ and לשון הקודש. Cartoon characters and their lack of connection to any underlying existential reality and therefore lack dimension and depth, easily caricatured like בלעם. The connection of Teshuva to the nature of קץ on a personal level ותנוח לקץ הימין means that כדי שימות והוא בעל תשובה is not just another idea, but a vision which alone makes the קחו עמכם דברים possible just as it makes the ישראל נגאלים בתשובה inevitable. The two levels of Yaakov/Yisrael are the two levels of דיבור ושיבה which are the חיבור השבטים the two levels of the burial of Yaakov, מערת המכפל"ה, חיבור-חברון, Beginning to קץ, מידות to לוי ואהרון and ממלכת כהנים, the essence of קל שקי and the תקופות האבות, commitment to קץ is commitment to Teshuva and allows for the development of the process that leads to leaving the מדות which are antithetical tot אהרון=אדם behind: We go from the lack of דיבור to the וידוי to the אחרי כן דברו to the actual teshuva of עץ יוסף ועץ יהודה at the end, the teshuva of חנוכה then involving an increase in consciousness which addresses הה' אין בציון אם מלכה אין בה אילו היה שם לא היו גולים וכיון שחטאו גלו which is essentially equivalent to רצה הקב"ה לזכות את ישראל הרבה להם תורה ומצוות for the unconscious world of no השגחה ונס, which means that the addressing of the real nature of קנאות is central to מצוות – גלות and even a functional society and world. The centrality of כהנים גדולים both to Chanukah (Rambam) and to the ערי מקלט implies that this is indeed a מקדש-basis of society linked to כהונה responsibility and ערי מקלט as היה לו להתפלל על דורו which is the ultimate sense of קנאות: This is my world, and this is what I care about. The minute I am no longer the Guardian, no more לעבדו ולשמרו, I am no more the נס carrier, no more the Water Carrier, no more the משוח מלחמה, no more the שלך גדול משלהם שאתה מדליק הנרות as the essence of חינוך derivation from the roots of אהרון and הנה מה טוב ומה נעים שבת אחי"ם which incorporates the notion of טומאה וטהרה as a function of דעת beyond good and evil and involved only in Being or Nothingness. Rabbi Weinberg 2026-05-20 09:45:36am Cartoon Characters - Recognizing Teshuva as the very definition (and the only approach to) the recombination of the two stories, one Beginning and one Creation בראשית  ביום עשו"ת which is dependent on the בהברא"ם=באברהם=בה"א בראם for the ה"א=תשובה and we know that all תשובה is a restoration of ראשית, a “return” to ראשית. Indeed the very power of the אלוהי"ם של בראשית IS Teshuva (as per רבינו בחיי) . This means that the Beginning, the period of אל שדי שאמר לעולמו די before the conclusion of the באברהם בך חותמים and before the שמי ה' שלא נודעתי להם has to relate to the end of that period only with the essence of Teshuva, The nature of Teshuva as central to the אורו של משיח the בית המקדשות in מטך חותמך ופתיליך and in the ובגפן שלשה שריגים, and in the longing for אחכה לו which is described at the closing midrash of וישכחהות and the entire nature of the ירירת מצרים which begins here after the ונתתי לעשו את הר שעיר לרשת אטותו takes us back to the nature of true בשביל ישראל שנקרא ראשית which is as the שפת אמת points out תשובה וראשית are essentially one thing, expressive of the בהברא"ם and ראשית אינו אלא תקוה (רמח"ל). There is no other real way to address גאולה אשר אם אין ישראל עושים תשובה אינם נגאלים, the essence of the true אחי ורעי and partners to ראשית! The first time that Teshuva is central to גאולה, and the relationship to דיבור and the ויצילהו של ראובן והושע בן בארי ושובה ישראל וקחו עמכם דברים and the גלות הדיבור and the ירושת הארץ והגדה של פסח וארמי אובד אבי הגדתי היום כי באתי – ועמק חברון אצל יעקב אבינו Understanding the true nature of קץ and why it cannot be exposed and how it deined סתומה. The real relationship of the שבועה – קבורה – קץ and לשון הקודש. Cartoon characters and their lack of connection to any underlying existential reality and therefore lack dimension and depth, easily caricatured like בלעם. The connection of Teshuva to the nature of קץ on a personal level ותנוח לקץ הימין means that כדי שימות והוא בעל תשובה is not just another idea, but a vision which alone makes the קחו עמכם דברים possible just as it makes the ישראל נגאלים בתשובה inevitable. The two levels of Yaakov/Yisrael are the two levels of דיבור ושיבה which are the חיבור השבטים the two levels of the burial of Yaakov, מערת המכפל"ה, חיבור-חברון, Beginning to קץ, מידות to לוי ואהרון and ממלכת כהנים, the essence of קל שקי and the תקופות האבות, commitment to קץ is commitment to Teshuva and allows for the development of the process that leads to leaving the מדות which are antithetical tot אהרון=אדם behind: We go from the lack of דיבור to the וידוי to the אחרי כן דברו to the actual teshuva of עץ יוסף ועץ יהודה at the end, the teshuva of חנוכה then involving an increase in consciousness which addresses הה' אין בציון אם מלכה אין בה אילו היה שם לא היו גולים וכיון שחטאו גלו which is essentially equivalent to רצה הקב"ה לזכות את ישראל הרבה להם תורה ומצוות for the unconscious world of no השגחה ונס, which means that the addressing of the real nature of קנאות is central to מצוות – גלות and even a functional society and world. The centrality of כהנים גדולים both to Chanukah (Rambam) and to the ערי מקלט implies that this is indeed a מקדש-basis of society linked to כהונה responsibility and ערי מקלט as היה לו להתפלל על דורו which is the ultimate sense of קנאות: This is my world, and this is what I care about. The minute I am no longer the Guardian, no more לעבדו ולשמרו, I am no more the נס carrier, no more the Water Carrier, no more the משוח מלחמה, no more the שלך גדול משלהם שאתה מדליק הנרות as the essence of חינוך derivation from the roots of אהרון and הנה מה טוב ומה נעים שבת אחי"ם which incorporates the notion of טומאה וטהרה as a function of דעת beyond good and evil and involved only in Being or Nothingness. Rabbi Weinberg 2026-05-20 09:45:36am Cartoon Characters - Recognizing Teshuva as the very definition (and the only approach to) the recombination of the two stories, one Beginning and one Creation בראשית  ביום עשו"ת which is dependent on the בהברא"ם=באברהם=בה"א בראם for the ה"א=תשובה and we know that all תשובה is a restoration of ראשית, a “return” to ראשית. Indeed the very power of the אלוהי"ם של בראשית IS Teshuva (as per רבינו בחיי) . This means that the Beginning, the period of אל שדי שאמר לעולמו די before the conclusion of the באברהם בך חותמים and before the שמי ה' שלא נודעתי להם has to relate to the end of that period only with the essence of Teshuva, The nature of Teshuva as central to the אורו של משיח the בית המקדשות in מטך חותמך ופתיליך and in the ובגפן שלשה שריגים, and in the longing for אחכה לו which is described at the closing midrash of וישכחהות and the entire nature of the ירירת מצרים which begins here after the ונתתי לעשו את הר שעיר לרשת אטותו takes us back to the nature of true בשביל ישראל שנקרא ראשית which is as the שפת אמת points out תשובה וראשית are essentially one thing, expressive of the בהברא"ם and ראשית אינו אלא תקוה (רמח"ל). There is no other real way to address גאולה אשר אם אין ישראל עושים תשובה אינם נגאלים, the essence of the true אחי ורעי and partners to ראשית! The first time that Teshuva is central to גאולה, and the relationship to דיבור and the ויצילהו של ראובן והושע בן בארי ושובה ישראל וקחו עמכם דברים and the גלות הדיבור and the ירושת הארץ והגדה של פסח וארמי אובד אבי הגדתי היום כי באתי – ועמק חברון אצל יעקב אבינו Understanding the true nature of קץ and why it cannot be exposed and how it deined סתומה. The real relationship of the שבועה – קבורה – קץ and לשון הקודש. Cartoon characters and their lack of connection to any underlying existential reality and therefore lack dimension and depth, easily caricatured like בלעם. The connection of Teshuva to the nature of קץ on a personal level ותנוח לקץ הימין means that כדי שימות והוא בעל תשובה is not just another idea, but a vision which alone makes the קחו עמכם דברים possible just as it makes the ישראל נגאלים בתשובה inevitable. The two levels of Yaakov/Yisrael are the two levels of דיבור ושיבה which are the חיבור השבטים the two levels of the burial of Yaakov, מערת המכפל"ה, חיבור-חברון, Beginning to קץ, מידות to לוי ואהרון and ממלכת כהנים, the essence of קל שקי and the תקופות האבות, commitment to קץ is commitment to Teshuva and allows for the development of the process that leads to leaving the מדות which are antithetical tot אהרון=אדם behind: We go from the lack of דיבור to the וידוי to the אחרי כן דברו to the actual teshuva of עץ יוסף ועץ יהודה at the end, the teshuva of חנוכה then involving an increase in consciousness which addresses הה' אין בציון אם מלכה אין בה אילו היה שם לא היו גולים וכיון שחטאו גלו which is essentially equivalent to רצה הקב"ה לזכות את ישראל הרבה להם תורה ומצוות for the unconscious world of no השגחה ונס, which means that the addressing of the real nature of קנאות is central to מצוות – גלות and even a functional society and world. The centrality of כהנים גדולים both to Chanukah (Rambam) and to the ערי מקלט implies that this is indeed a מקדש-basis of society linked to כהונה responsibility and ערי מקלט as היה לו להתפלל על דורו which is the ultimate sense of קנאות: This is my world, and this is what I care about. The minute I am no longer the Guardian, no more לעבדו ולשמרו, I am no more the נס carrier, no more the Water Carrier, no more the משוח מלחמה, no more the שלך גדול משלהם שאתה מדליק הנרות as the essence of חינוך derivation from the roots of אהרון and הנה מה טוב ומה נעים שבת אחי"ם which incorporates the notion of טומאה וטהרה as a function of דעת beyond good and evil and involved only in Being or Nothingness. Rabbi Weinberg 2026-05-20 09:45:36am Cartoon Characters - Recognizing Teshuva as the very definition (and the only approach to) the recombination of the two stories, one Beginning and one Creation בראשית  ביום עשו"ת which is dependent on the בהברא"ם=באברהם=בה"א בראם for the ה"א=תשובה and we know that all תשובה is a restoration of ראשית, a “return” to ראשית. Indeed the very power of the אלוהי"ם של בראשית IS Teshuva (as per רבינו בחיי) . This means that the Beginning, the period of אל שדי שאמר לעולמו די before the conclusion of the באברהם בך חותמים and before the שמי ה' שלא נודעתי להם has to relate to the end of that period only with the essence of Teshuva, The nature of Teshuva as central to the אורו של משיח the בית המקדשות in מטך חותמך ופתיליך and in the ובגפן שלשה שריגים, and in the longing for אחכה לו which is described at the closing midrash of וישכחהות and the entire nature of the ירירת מצרים which begins here after the ונתתי לעשו את הר שעיר לרשת אטותו takes us back to the nature of true בשביל ישראל שנקרא ראשית which is as the שפת אמת points out תשובה וראשית are essentially one thing, expressive of the בהברא"ם and ראשית אינו אלא תקוה (רמח"ל). There is no other real way to address גאולה אשר אם אין ישראל עושים תשובה אינם נגאלים, the essence of the true אחי ורעי and partners to ראשית! The first time that Teshuva is central to גאולה, and the relationship to דיבור and the ויצילהו של ראובן והושע בן בארי ושובה ישראל וקחו עמכם דברים and the גלות הדיבור and the ירושת הארץ והגדה של פסח וארמי אובד אבי הגדתי היום כי באתי – ועמק חברון אצל יעקב אבינו Understanding the true nature of קץ and why it cannot be exposed and how it deined סתומה. The real relationship of the שבועה – קבורה – קץ and לשון הקודש. Cartoon characters and their lack of connection to any underlying existential reality and therefore lack dimension and depth, easily caricatured like בלעם. The connection of Teshuva to the nature of קץ on a personal level ותנוח לקץ הימין means that כדי שימות והוא בעל תשובה is not just another idea, but a vision which alone makes the קחו עמכם דברים possible just as it makes the ישראל נגאלים בתשובה inevitable. The two levels of Yaakov/Yisrael are the two levels of דיבור ושיבה which are the חיבור השבטים the two levels of the burial of Yaakov, מערת המכפל"ה, חיבור-חברון, Beginning to קץ, מידות to לוי ואהרון and ממלכת כהנים, the essence of קל שקי and the תקופות האבות, commitment to קץ is commitment to Teshuva and allows for the development of the process that leads to leaving the מדות which are antithetical tot אהרון=אדם behind: We go from the lack of דיבור to the וידוי to the אחרי כן דברו to the actual teshuva of עץ יוסף ועץ יהודה at the end, the teshuva of חנוכה then involving an increase in consciousness which addresses הה' אין בציון אם מלכה אין בה אילו היה שם לא היו גולים וכיון שחטאו גלו which is essentially equivalent to רצה הקב"ה לזכות את ישראל הרבה להם תורה ומצוות for the unconscious world of no השגחה ונס, which means that the addressing of the real nature of קנאות is central to מצוות – גלות and even a functional society and world. The centrality of כהנים גדולים both to Chanukah (Rambam) and to the ערי מקלט implies that this is indeed a מקדש-basis of society linked to כהונה responsibility and ערי מקלט as היה לו להתפלל על דורו which is the ultimate sense of קנאות: This is my world, and this is what I care about. The minute I am no longer the Guardian, no more לעבדו ולשמרו, I am no more the נס carrier, no more the Water Carrier, no more the משוח מלחמה, no more the שלך גדול משלהם שאתה מדליק הנרות as the essence of חינוך derivation from the roots of אהרון and הנה מה טוב ומה נעים שבת אחי"ם which incorporates the notion of טומאה וטהרה as a function of דעת beyond good and evil and involved only in Being or Nothingness. Rabbi Weinberg 2026-05-20 09:45:36am - The parasha awakens קיצה everyone to the fact that there is change in the air, but the reaction to the change ranges from the יש שבר במצרים – יש סבר במצרים (מדרש) from the point of view of Ya’akov to the יש שבר במצרים from the point of view of the brothers, and in-between from the point of view of Yosef. We don’t even know if ויזכור את חלומו means שהתקים (רש"י) or whether וידע שלא התקים (רמב"ן). Everything is on hold for two years, פרעה dreaming the dreams every night, as tonight ופרעה חולם when suddenly והנה חלום. The meaning is also בטחון as in כולם אליך ישברון – עיני כל איליך ישברו which is also implicit in the nature of the relationship of בטחון לאמונה is precisely dependent on this relationship between the סבר which here is literally the סברה of the dream and its hopes and possibilities ( סבירו"ת in Modern Hebrew!) hinted in the וישכרו עמו סבר"י מרנן לחיים. The Dawn, the Awakening, the אילת השחר which is a process of quickening, hardens the position of those who sense the change and fear it, such that the אולת אדם יסלף דרכו becomes madly possible here, where the very awakening of הלא אמרתי לכם אל תחטאו בילד – הנה דמו נדרש makes it more difficult to admit that לוי was singled out, such that even after Menashe corrects them with מטמו"ן באמתחותיכם they say to him later that הן כסף אשר הושב בפי אמתחותינו without even noting how they are contradicting not only the facts but the person to whom they are speaking! The opening up of the possibilities becomes the equivalent of כדי שימות והוא בעל תשובה in the organization of the parashot which examine here the process of Teshuva and its relationship to Ya’akov’s אשרי אדם מפחד תמיד and his gradual awakening to ותחי רוח יעקב אביהם ויאמר ישראל through יש שבר במצרים through ואל שדי יאמר לצרתי דאי!. The idea of the יקרות is brought out by the relationship of מקדש לטומאה ולשעירים של מכירת יוסף ומורה נבוכים and the כלום פירש ממקדש אלא משום טומאה וכלום פריש מטומאה אלא משום מקדש where the sensitivity to consciousness which is חכמת ודע"ת עומדת לע"ד כיום הזה . We go from the lack of דיבור to the וידוי to the אחרי כן דברו to the actual teshuva of עץ יוסף ועץ יהודה at the end, the teshuva of חנוכה then involving an increase in consciousness which addresses הה' אין בציון אם מלכה אין בה אילו היה שם לא היו גולים וכיון שחטאו גלו which is essentially equivalent to רצה הקב"ה לזכות את ישראל הרבה להם תורה ומצוות for the unconscious world of no השגחה ונס, which means that the addressing of the real nature of קנאות is central to מצוות – גלות and even a functional society and world. The centrality of כהנים גדולים both to Chanukah (Rambam) and to the ערי מקלט implies that this is indeed a מקדש-basis of society linked to כהונה responsibility and ערי מקלט as היה לו להתפלל על דורו which is the ultimate sense of קנאות: This is my world, and this is what I care about. The minute I am no longer the Guardian, no more לעבדו ולשמרו, I am no more the נס carrier, no more the Water Carrier, no more the משוח מלחמה, no more the שלך גדול משלהם שאתה מדליק הנרות as the essence of חינוך derivation from the roots of אהרון and הנה מה טוב ומה נעים שבת אחי"ם which incorporates the notion of טומאה וטהרה as a function of דעת beyond good and evil and involved only in Being or Nothingness. Rabbi Weinberg 2026-05-20 09:45:36am Narrative Plots - Theme 5778: “Narrative Plots”: The full unity of theme expressed in the וישב as כל מקום שנאמר וישב אינו אלא לשון צער expressed here as בקש לישב בשלוה, which begins in שכ"ם and sets in motion the entire story of the שכם which was meant to be the center of the ירושת הארץ as it was for Avraham and in times of יהושע and the original מאה קשיטא as expressed by the רד"ק in יהושע. Here it is the direct translation of Dinah-in-the-Box leading up to לא יכלו דברו בשלום just as Ya’akov could not deal with both Dina and Eisav, so too do all who attempt the Box loose out on that which they attempt to “save” through control. This is the ultimate דע מה שתשיב את, the reason that he accuses them of ultimately being open to עבודה זרה! The nature of Teshuva as central to the אורו של משיח the בית המקדשות in מטך חותמך ופיליך and in the ובגפן שלשה שריגים, and in the longing for אחכה לו which is described at the closing midrash of וישכחהות and the entire nature of the ירירת מצרים which begins here after the ונתתי לעשו את הר שעיר לרשת אטותו takes us back to the nature of true בשביל ישראל שנקרא ראשית which is as the שפת אמת points out תשובה וראשית are essentially one thing, expressive of the בהברא"ם and ראשית אינו אלא תקוה (רמח"ל). There is no other real way to address גאולה אשר אם אין ישראל עושים תשובה אינם נגאלים, the essence of the true אחי ורעי and partners to ראשית! The first time that Teshuva is central to גאולה, and the relationship to דיבור and the ויצילהו של ראובן והושע בן בארי ושובה ישראל וקחו עמכם דברים and the גלות הדיבור and the ירושת הארץ והגדה של פסח וארמי אובד אבי הגדתי היום כי באתי – ועמק חברון אצל יעקב אבינו The entire parasha is part of a story which begins with לא יכלו דברו and ends with ואחרי כן דברו אחיו אתו . It is through this event that we end up with שבת שובה and קחו עמכם דברי"ם which now must be understood as the exact same thing as the דברו in the context of discussions which question the narratives that prevent any דברו לשלום. The search for אחוה is a search for which is the essence of דבר דבר על אפניו as the midrash says of יהודה. Two steps of Teshuva, the עשיית תשובה and the שב מחטאו are here the opening לא יכלו לדברו which becomes for ראובן who opens with Teshuva as in ויש"ב אל הבאר and נתבשר יעקב שחזר בתשובה which the ש"ך says is the פסיק in the middle of the pashuk ויהו בני יעקב שנים עשר. The relationship (unreognized by etymologists) of reconciliation to re-consilience implies that the search for אחוה is similar to the אחי לבן- אחי יעקב – אשה אל אחותה – ופניהם איש אל אחיו (כרובים) which demands consilient narratives and the לא יכלו דברו בשלום is the opposite of consilience, אין אני והוא יכול לדור באותו עולם. This is the nature of Yisrael who are called אחי ורעי but any emotional drive or, as they believed to some extent correctly, מי בראש as an operative element, the need for the brotherhood being your own search אנכ"י מבקש, and therefore you are stalking us even when we run away to דותן to escape your שליחות to שכם. Indeed, הנ"ה בעל החולומות, the מרחו"ק being the equivalent of מרחוק ה' נראה לי and means the לא נעלה through realizing that Moshe might even persuade us—Horrors! The beautiful explanation of Seforno of the reflexive ויתכלו אותו להמיתו as meaning projection!! ול' התפעל יורה על ציור הדבר בנפש כמו אתה מתנקש בנפשי מצייר בלבבך מוקש על נפשי ולשון להמיתו שימית הוא את אחיו כמו לעשותכם אותם לעברך בברית. The implication here is that the מדות which actually are דעות are not the מעכבי התשובה and indeed they are not listed as such. It israther the דברים, as used in Narrative Psychology, which gives birth to the דעו"ת which is דיבור, hence the power of narrative in זכירה and in Identity, ביכורים-ראשית-דברים של משה רבינו (תוכחה ותשובה!) – ליל הסדר. The emotions remain amoral and undefined until they are given the space in which they become translated—anxiety, depression are so difuse that they can rarely be explained by the patient. Mutually exclusive dialogues are the opposite of קחו עמכם דברים, they are the opposite of והולכתי המדברי ודברתי על לבה (גם הושע!) . This is also reason for the diba ra’ah -חשודי"ן על העריות – חשודין על אבר מן החי because he felt that their inability to deal with issues that they don't want to face means that they are vulnerable to all those things, and can only be צדיקים גמורים שאינן יכולים לעמוד במקום שבעלי תשוב"ה עומדים just as they cannot speak with him and prefer not to deal with the issues. But the only way to teshuva is קחו עמכם דברי״ם which becomes the נביאות מראובן של הושע שובה ישראל עד ה׳ א׳ קחו עמכם דברי״ם. Thus we go from לא יכלו דברו to תשובה of ראובן but without the הודה (as per Tosafot in מכות) to the actual הודה ולא בוש of Yehuda who then turned around as וזאת ליהודה who must be saved through the וזאת ליהודה אשר גדם לראובן להודות!!? And who in the ספרי becomes ועזר מצריו תהיה - בשעה שעמד בפני יוסף, just as in the end דוד can tell שאול that his בושה וצניעות was all כבוד עצמו דרש! This is the יום אחד לפני מותך ahich is a lifetime narrative of Teshuva fדי שימות והוא ב על תשובה! קץ שם לחושך  The darkness at the end is the actual מחכה לו (מדרש) of וישכחהו ואני לא אשכחך!  Understanding this element of חנוכה is learning the real narrative and the real path to Teshuva, just as אהרון הכהן was שלך גדול משלהן בנרות חנוכה (רמב"ן) and just as he becomes the ultimate תיקון האחוה in הנה מה טוב ומה נעים which is the misdrash about the ultimate acheivement of Yosef: ספר תהילים פרק סו (ה) לְכוּ וּרְאוּ מִפְעֲלוֹת אֱלֹהִים נוֹרָא עֲלִילָה עַל בְּנֵי אָדָם: A new definition of how to lead life in terms of narratives  אשר שם שמות בארץ  The פרה ועגל ואדם הראשון ומיתה  Recognizing the path of narrative in בראשית וירושת הארץ וספר דברים תוכחה ותשובה as a way both the individual and כלל ישראל live (Rambam, Teshuva 7) . This is the only true אחי ורעי in terms of the זכות לארץ ישראל and the breaking out of גלות into ראשית and true ישיבה. This parasha, themn, is the key not only to Chanuka and the relationship within Yisrael but to all the יציאה לחירות ולאור באור החיים אור הגנוז.   Rabbi Weinberg 2026-05-20 09:45:36am Narrative Plots - Theme 5778: “Narrative Plots”: The full unity of theme expressed in the וישב as כל מקום שנאמר וישב אינו אלא לשון צער expressed here as בקש לישב בשלוה, which begins in שכ"ם and sets in motion the entire story of the שכם which was meant to be the center of the ירושת הארץ as it was for Avraham and in times of יהושע and the original מאה קשיטא as expressed by the רד"ק in יהושע. Here it is the direct translation of Dinah-in-the-Box leading up to לא יכלו דברו בשלום just as Ya’akov could not deal with both Dina and Eisav, so too do all who attempt the Box loose out on that which they attempt to “save” through control. This is the ultimate דע מה שתשיב את, the reason that he accuses them of ultimately being open to עבודה זרה! The nature of Teshuva as central to the אורו של משיח the בית המקדשות in מטך חותמך ופיליך and in the ובגפן שלשה שריגים, and in the longing for אחכה לו which is described at the closing midrash of וישכחהות and the entire nature of the ירירת מצרים which begins here after the ונתתי לעשו את הר שעיר לרשת אטותו takes us back to the nature of true בשביל ישראל שנקרא ראשית which is as the שפת אמת points out תשובה וראשית are essentially one thing, expressive of the בהברא"ם and ראשית אינו אלא תקוה (רמח"ל). There is no other real way to address גאולה אשר אם אין ישראל עושים תשובה אינם נגאלים, the essence of the true אחי ורעי and partners to ראשית! The first time that Teshuva is central to גאולה, and the relationship to דיבור and the ויצילהו של ראובן והושע בן בארי ושובה ישראל וקחו עמכם דברים and the גלות הדיבור and the ירושת הארץ והגדה של פסח וארמי אובד אבי הגדתי היום כי באתי – ועמק חברון אצל יעקב אבינו The entire parasha is part of a story which begins with לא יכלו דברו and ends with ואחרי כן דברו אחיו אתו . It is through this event that we end up with שבת שובה and קחו עמכם דברי"ם which now must be understood as the exact same thing as the דברו in the context of discussions which question the narratives that prevent any דברו לשלום. The search for אחוה is a search for which is the essence of דבר דבר על אפניו as the midrash says of יהודה. Two steps of Teshuva, the עשיית תשובה and the שב מחטאו are here the opening לא יכלו לדברו which becomes for ראובן who opens with Teshuva as in ויש"ב אל הבאר and נתבשר יעקב שחזר בתשובה which the ש"ך says is the פסיק in the middle of the pashuk ויהו בני יעקב שנים עשר. The relationship (unreognized by etymologists) of reconciliation to re-consilience implies that the search for אחוה is similar to the אחי לבן- אחי יעקב – אשה אל אחותה – ופניהם איש אל אחיו (כרובים) which demands consilient narratives and the לא יכלו דברו בשלום is the opposite of consilience, אין אני והוא יכול לדור באותו עולם. This is the nature of Yisrael who are called אחי ורעי but any emotional drive or, as they believed to some extent correctly, מי בראש as an operative element, the need for the brotherhood being your own search אנכ"י מבקש, and therefore you are stalking us even when we run away to דותן to escape your שליחות to שכם. Indeed, הנ"ה בעל החולומות, the מרחו"ק being the equivalent of מרחוק ה' נראה לי and means the לא נעלה through realizing that Moshe might even persuade us—Horrors! The beautiful explanation of Seforno of the reflexive ויתכלו אותו להמיתו as meaning projection!! ול' התפעל יורה על ציור הדבר בנפש כמו אתה מתנקש בנפשי מצייר בלבבך מוקש על נפשי ולשון להמיתו שימית הוא את אחיו כמו לעשותכם אותם לעברך בברית. The implication here is that the מדות which actually are דעות are not the מעכבי התשובה and indeed they are not listed as such. It israther the דברים, as used in Narrative Psychology, which gives birth to the דעו"ת which is דיבור, hence the power of narrative in זכירה and in Identity, ביכורים-ראשית-דברים של משה רבינו (תוכחה ותשובה!) – ליל הסדר. The emotions remain amoral and undefined until they are given the space in which they become translated—anxiety, depression are so difuse that they can rarely be explained by the patient. Mutually exclusive dialogues are the opposite of קחו עמכם דברים, they are the opposite of והולכתי המדברי ודברתי על לבה (גם הושע!) . This is also reason for the diba ra’ah -חשודי"ן על העריות – חשודין על אבר מן החי because he felt that their inability to deal with issues that they don't want to face means that they are vulnerable to all those things, and can only be צדיקים גמורים שאינן יכולים לעמוד במקום שבעלי תשוב"ה עומדים just as they cannot speak with him and prefer not to deal with the issues. But the only way to teshuva is קחו עמכם דברי״ם which becomes the נביאות מראובן של הושע שובה ישראל עד ה׳ א׳ קחו עמכם דברי״ם. Thus we go from לא יכלו דברו to תשובה of ראובן but without the הודה (as per Tosafot in מכות) to the actual הודה ולא בוש of Yehuda who then turned around as וזאת ליהודה who must be saved through the וזאת ליהודה אשר גדם לראובן להודות!!? And who in the ספרי becomes ועזר מצריו תהיה - בשעה שעמד בפני יוסף, just as in the end דוד can tell שאול that his בושה וצניעות was all כבוד עצמו דרש! This is the יום אחד לפני מותך ahich is a lifetime narrative of Teshuva fדי שימות והוא ב על תשובה! קץ שם לחושך  The darkness at the end is the actual מחכה לו (מדרש) of וישכחהו ואני לא אשכחך!  Understanding this element of חנוכה is learning the real narrative and the real path to Teshuva, just as אהרון הכהן was שלך גדול משלהן בנרות חנוכה (רמב"ן) and just as he becomes the ultimate תיקון האחוה in הנה מה טוב ומה נעים which is the misdrash about the ultimate acheivement of Yosef: ספר תהילים פרק סו (ה) לְכוּ וּרְאוּ מִפְעֲלוֹת אֱלֹהִים נוֹרָא עֲלִילָה עַל בְּנֵי אָדָם: A new definition of how to lead life in terms of narratives  אשר שם שמות בארץ  The פרה ועגל ואדם הראשון ומיתה  Recognizing the path of narrative in בראשית וירושת הארץ וספר דברים תוכחה ותשובה as a way both the individual and כלל ישראל live (Rambam, Teshuva 7) . This is the only true אחי ורעי in terms of the זכות לארץ ישראל and the breaking out of גלות into ראשית and true ישיבה. This parasha, themn, is the key not only to Chanuka and the relationship within Yisrael but to all the יציאה לחירות ולאור באור החיים אור הגנוז.   Rabbi Weinberg 2026-05-20 09:45:36am All in Due Time - At last we come to the clarity of how profoundly the maintenance of the ambiguity and the ambivalence in the parasha is central to the life and achievement of Ya’akov and how only it offers the conclusion of the central theme of dualism expressed in מעשה בראשית and its two עולמות and two אותיות השם and its two narratives, the שמים נבראו קודם או ארץ נברא קודם, the שמאי והלל of the נעש"ה אדם, the בורא עולמות ומחריבן which here is offered its conclusion in the מלכים שמלכו לפני מלוך מלך בישראל (רבינו בחי) ; the way that only so can the dreams of two great parents, Yitzhak and Rivkah, be realized, for both had invested until the very end in יעקב ועשו their children, whether as אם עשו ויעקב or as the two ברכות and the והיה כאשר תריד. It is only here that the clarity of the Zohar’s לאו זמניה כלל sheds light on the entirety of the story, the conclusion of the true Beginning, which must include both the חורבן as the גיד הנשה (כנגד תשעה באב) as the שס"ה ימים) and the אשרי אדם מפחד תמיד (Zohar) which is here its tikkun, the achievement of the Inheritance of the Planet (see Seforno לך ולזרעך אחריך "כל כדור הארץ") חורבן ובנין – The גיד הנשה ותשעה באב on the one hand and the אשרי אדם מפחד תמיד on the other! (See Zohar). The destruction of ראובן coming at מגדל עד"ר and being the opening of משיח; the קבורת רחל being the רמז ליש שכר לפעולתך ושבו בנים לגבולם and the fact that בית לחם became the place where זקני יהודה הוה ביתך כרחל וכלאה. The need for dealing with תרח אבי אברהם ואבי נחור is achieved by Ya’akov in the context of the same שכם story that re-appears word-for-word in those פסוקים ביהושע, and is very different than the simple כי גר יהיה זרעך which are the two points of the הגדות of רב ושמואל ; the loss of Eisav’s four hundred men becomes the survival of the four hundred camel riders of Amalek from דוד! The original simple level of pointing to ambiguity and ambivalence was expressed on many different levels: הכנה לפיוס והכנה למלחמה the נקודות and their interpretation, the 400 men, why they were coming and their relationship to David the Red and 400 men on camels,, the identity of the מלאך, הכין עצמו לפיוס ולמלחמה, the ambiguity of the identity of theמלאך who struggled, the struggle with oneself, the שני מחנות, the identity of מחנה כזכר ונקבה, the ambiguity of the dress—suits over armour, the two Names (Seforno and the קיום שם יעקב בבית אל), the Secret Weapon and the bowing-and-scraping. This must be expanded into the deeper ambiguity of the response of Ya’akov: on the one hand the midrashim bashing his decisions to not climb the ladder, to not be the אל בשמים, to not wipe the floor with עשו here and now, and on the other hand lauding his incredible achievement with עשו and the opening up of the various potential קצים vs. בעתה. How do we find all these profound rejections of his approach without him personally being held accountable the way, say, Moshe is? More recently we recognized the dyadic quality of the parasha expressed in so many ways, the two identical ברכות, the two שמות, the two namings, the two מחנות one זכר and one נקבה, the two מחניים, the two בית אל namings, the two haggadot, the two namings of עשו הוא אדום, and the dyadic meta-structure: (a) from Rivka’s שליחות as אם עשו ויעקב to prevent אשכל שניכם ביום אחד and to save yourself from עשו, ending with her death as אם עשו ויעקב והעלימה מותה ומות דבורה מינקתה, according to which יעקב must save himself by becoming the same as אחיו bracketed by מחניים and מלאכים beginning and end ; and (b) Yitzhak’s שליחות which requires him to go and make himself the recipient of the ברכת אברהם which ends with the (pseudo-)death of Yitzhak here following the grant of ארץ ישראל in בית אל, bracketed by בית אל beginning and end. Rabbi Weinberg 2026-05-20 09:45:36am All in Due Time - At last we come to the clarity of how profoundly the maintenance of the ambiguity and the ambivalence in the parasha is central to the life and achievement of Ya’akov and how only it offers the conclusion of the central theme of dualism expressed in מעשה בראשית and its two עולמות and two אותיות השם and its two narratives, the שמים נבראו קודם או ארץ נברא קודם, the שמאי והלל of the נעש"ה אדם, the בורא עולמות ומחריבן which here is offered its conclusion in the מלכים שמלכו לפני מלוך מלך בישראל (רבינו בחי) ; the way that only so can the dreams of two great parents, Yitzhak and Rivkah, be realized, for both had invested until the very end in יעקב ועשו their children, whether as אם עשו ויעקב or as the two ברכות and the והיה כאשר תריד. It is only here that the clarity of the Zohar’s לאו זמניה כלל sheds light on the entirety of the story, the conclusion of the true Beginning, which must include both the חורבן as the גיד הנשה (כנגד תשעה באב) as the שס"ה ימים) and the אשרי אדם מפחד תמיד (Zohar) which is here its tikkun, the achievement of the Inheritance of the Planet (see Seforno לך ולזרעך אחריך "כל כדור הארץ") חורבן ובנין – The גיד הנשה ותשעה באב on the one hand and the אשרי אדם מפחד תמיד on the other! (See Zohar). The destruction of ראובן coming at מגדל עד"ר and being the opening of משיח; the קבורת רחל being the רמז ליש שכר לפעולתך ושבו בנים לגבולם and the fact that בית לחם became the place where זקני יהודה הוה ביתך כרחל וכלאה. The need for dealing with תרח אבי אברהם ואבי נחור is achieved by Ya’akov in the context of the same שכם story that re-appears word-for-word in those פסוקים ביהושע, and is very different than the simple כי גר יהיה זרעך which are the two points of the הגדות of רב ושמואל ; the loss of Eisav’s four hundred men becomes the survival of the four hundred camel riders of Amalek from דוד! The original simple level of pointing to ambiguity and ambivalence was expressed on many different levels: הכנה לפיוס והכנה למלחמה the נקודות and their interpretation, the 400 men, why they were coming and their relationship to David the Red and 400 men on camels,, the identity of the מלאך, הכין עצמו לפיוס ולמלחמה, the ambiguity of the identity of theמלאך who struggled, the struggle with oneself, the שני מחנות, the identity of מחנה כזכר ונקבה, the ambiguity of the dress—suits over armour, the two Names (Seforno and the קיום שם יעקב בבית אל), the Secret Weapon and the bowing-and-scraping. This must be expanded into the deeper ambiguity of the response of Ya’akov: on the one hand the midrashim bashing his decisions to not climb the ladder, to not be the אל בשמים, to not wipe the floor with עשו here and now, and on the other hand lauding his incredible achievement with עשו and the opening up of the various potential קצים vs. בעתה. How do we find all these profound rejections of his approach without him personally being held accountable the way, say, Moshe is? More recently we recognized the dyadic quality of the parasha expressed in so many ways, the two identical ברכות, the two שמות, the two namings, the two מחנות one זכר and one נקבה, the two מחניים, the two בית אל namings, the two haggadot, the two namings of עשו הוא אדום, and the dyadic meta-structure: (a) from Rivka’s שליחות as אם עשו ויעקב to prevent אשכל שניכם ביום אחד and to save yourself from עשו, ending with her death as אם עשו ויעקב והעלימה מותה ומות דבורה מינקתה, according to which יעקב must save himself by becoming the same as אחיו bracketed by מחניים and מלאכים beginning and end ; and (b) Yitzhak’s שליחות which requires him to go and make himself the recipient of the ברכת אברהם which ends with the (pseudo-)death of Yitzhak here following the grant of ארץ ישראל in בית אל, bracketed by בית אל beginning and end. Rabbi Weinberg 2026-05-20 09:45:36am All in Due Time - At last we come to the clarity of how profoundly the maintenance of the ambiguity and the ambivalence in the parasha is central to the life and achievement of Ya’akov and how only it offers the conclusion of the central theme of dualism expressed in מעשה בראשית and its two עולמות and two אותיות השם and its two narratives, the שמים נבראו קודם או ארץ נברא קודם, the שמאי והלל of the נעש"ה אדם, the בורא עולמות ומחריבן which here is offered its conclusion in the מלכים שמלכו לפני מלוך מלך בישראל (רבינו בחי) ; the way that only so can the dreams of two great parents, Yitzhak and Rivkah, be realized, for both had invested until the very end in יעקב ועשו their children, whether as אם עשו ויעקב or as the two ברכות and the והיה כאשר תריד. It is only here that the clarity of the Zohar’s לאו זמניה כלל sheds light on the entirety of the story, the conclusion of the true Beginning, which must include both the חורבן as the גיד הנשה (כנגד תשעה באב) as the שס"ה ימים) and the אשרי אדם מפחד תמיד (Zohar) which is here its tikkun, the achievement of the Inheritance of the Planet (see Seforno לך ולזרעך אחריך "כל כדור הארץ") חורבן ובנין – The גיד הנשה ותשעה באב on the one hand and the אשרי אדם מפחד תמיד on the other! (See Zohar). The destruction of ראובן coming at מגדל עד"ר and being the opening of משיח; the קבורת רחל being the רמז ליש שכר לפעולתך ושבו בנים לגבולם and the fact that בית לחם became the place where זקני יהודה הוה ביתך כרחל וכלאה. The need for dealing with תרח אבי אברהם ואבי נחור is achieved by Ya’akov in the context of the same שכם story that re-appears word-for-word in those פסוקים ביהושע, and is very different than the simple כי גר יהיה זרעך which are the two points of the הגדות of רב ושמואל ; the loss of Eisav’s four hundred men becomes the survival of the four hundred camel riders of Amalek from דוד! The original simple level of pointing to ambiguity and ambivalence was expressed on many different levels: הכנה לפיוס והכנה למלחמה the נקודות and their interpretation, the 400 men, why they were coming and their relationship to David the Red and 400 men on camels,, the identity of the מלאך, הכין עצמו לפיוס ולמלחמה, the ambiguity of the identity of theמלאך who struggled, the struggle with oneself, the שני מחנות, the identity of מחנה כזכר ונקבה, the ambiguity of the dress—suits over armour, the two Names (Seforno and the קיום שם יעקב בבית אל), the Secret Weapon and the bowing-and-scraping. This must be expanded into the deeper ambiguity of the response of Ya’akov: on the one hand the midrashim bashing his decisions to not climb the ladder, to not be the אל בשמים, to not wipe the floor with עשו here and now, and on the other hand lauding his incredible achievement with עשו and the opening up of the various potential קצים vs. בעתה. How do we find all these profound rejections of his approach without him personally being held accountable the way, say, Moshe is? More recently we recognized the dyadic quality of the parasha expressed in so many ways, the two identical ברכות, the two שמות, the two namings, the two מחנות one זכר and one נקבה, the two מחניים, the two בית אל namings, the two haggadot, the two namings of עשו הוא אדום, and the dyadic meta-structure: (a) from Rivka’s שליחות as אם עשו ויעקב to prevent אשכל שניכם ביום אחד and to save yourself from עשו, ending with her death as אם עשו ויעקב והעלימה מותה ומות דבורה מינקתה, according to which יעקב must save himself by becoming the same as אחיו bracketed by מחניים and מלאכים beginning and end ; and (b) Yitzhak’s שליחות which requires him to go and make himself the recipient of the ברכת אברהם which ends with the (pseudo-)death of Yitzhak here following the grant of ארץ ישראל in בית אל, bracketed by בית אל beginning and end. Rabbi Weinberg 2026-05-20 09:45:36am Guardians of the Galaxy - Understanding the unity of the broader single פרשה of תולדות-ויצא, which is actually the continuation of the introductory parasha of the bifurcation of יעקב ועשו and which then continues from ויהי רעב בארץ all the way to וישלח. That initial focus is a meta-description of all that is to follow until וישלח and demands therefore that we place the issues of the two parashot as nested within the Meta-Opening of Toledot. The essential ending of course is the other Meta-Toledot Parasha: ואלה תולדות עשו הוא אדום, where at last the essential continuation of כח מעשיו הגיד לעמו in terms of כח מעשיו...לתת להם נחלת גוים which becomes יצב גבולות עמים למספר בני ישראל all being prepared here in the שבעים. It is the contrast which is essential, as is clear from the structure, and that is the essential כח מעשיו. The central theme must therefore be the way that the relationship to the earth per se is central to being zocheh to the earth, for the לעבדה ולשמרה which ends in disaster and death and קבורה becomes in the living לעבוד את האדמה אשר לוקח משם, a direct reference to the centrality of the קבורה which becomes here the beginning of the ירושה in terms of the קבורה של אדם וחוה and is present already at the appearance of the מלאכים who introduce the birth and future of Yitzhak. This discovery is part of the transition of the אלה תולד"ות השמים והארץ בהברא"ם ביום ברא ... ארץ ושמים from אברהם to the very next verse which is וכל שיח השדה טרם יהיה בארץ which brings us directly to the moment of the contact with יצחק in that same parasha of כל אשר לו ליצחק! We meet him at the moment of לשוח בשדה ותפילת המנחה and then the parasha of his own restoration of the וא"ו ואלה תולדות is involved in what appears to be a completely irrelevant interrupted story of digging wells, which in reality is clearly the trigger for the ability to assign the ברכת טל משמים ושמני האר"ץ to both sides of the contrast which itself triggers the remaining competition over the צעקה גדולה ומרה which brings out an entirely new level of competition and leads us to Purim and beyond. It is immediately apparent that the relationship to the חפירת בארות takes us directly to the חפירת השיתין which actually define ברא שית and provide access to the very רוח הקודש that seeks to access the בין מים עליונים לתחתונים as בן זומא searched for and the original nature of contrast and מחלוקת which begins here was taken from. It further explains why the שאיב"ה of רבקה was the central proof of her relationship to דין ועבודה, and why continued in the story of באר ורחל along with renewed awareness of קבורה. Rabbi Weinberg 2026-05-20 09:45:36am Retroactive Beginnings - The new achievement of full entry into the process is the second narrative of לך לך in the sense that אלה תולדות השמים והארץ בהבראם ביום ברא...ארץ ושמים is the second narrative, the process of Avraham himself, the בהבראם=באברהם, within Avraham. Piercing the structured reality of assumptions of chesed, which is the provision of a place-for-you world of comfort and concern provided by some external reality, what is called nowadays “publicly accessible objects,” a world of כי לעולם חסדו which can only be pierced by התהלך לפני which becomes נעשה ונשמע, means one’s own foray into the process. This is the last gasp of the world of innocence, of באים בימים, in which it appears that we know what we are doing and what the nature of “reality” is: the “postwar” years of Post-Tohu. More than simply re-interpreting the ברא אלוקים לעשות from a “use what you have” into “עשה what you have,” the first step of Brit-awareness, we step into a new world of not simply moving onwards of original לך לך but into a world in which the התהלך לפני at the end re-defines the nature of reality, and at last becomes here even more: penetrating the elements that underlie reality, in which the very process called בהברא"ם, “in the process of Creation” actually spells Avraham, that become צדיק יסוד עולם in הלכות תשובה, that create the יסוד התפילה and תיקון שחרית, and that make עבודה into the challenge of becoming part of the process itself. In that sense, the וישלח לפניו מלאך is Moshe, the ומלאך ה' עלה מן הגלגל is פנחס- כי מלאך ה' צבקות הוא, and the actual vision of the Presence in response to מילה is the vision of מלאכים, the sense of “messenger” RNA, the actual purveyors of process itself. This leads directly to the nature of perception in the deepest sense, as Rambam points out in the מורה נבוכים and which elicits horror from the Ramban: the virtual nature of reality, in which the messenger appears to be the actual bearer of reality when it itself is mere perception. The Ramban actually brings out the incredible חידוש הרמב"ם in which the מלאך is not a messenger with a message as he was until now, he is a messenger with a mission, and that is the difference between באר לחי רואי and now. It also explains why Sara must be involved and needs to be argued with. This is the פתיחת רבינו בחיי because the גילוי השכינה = וירא is within the רפואה-חיים – באו"ר פני מלך חיים, a completely different level of relationship. Just imagine if משחיתים אנחנו is so dangerous, how the flow from לך לך ואוהבי would lead directly to a more dangerous ולא יתבוששו and אחד היה אברהם and the mistaken notion of his being a God that leads him to be וישתחו לעם הארץ next week after hearing נשיא אלוהים אתה The connection of discovery of Din Perspectives to the problem of ולא יתבוששו may lie behind the changes in the relationship of Avraham and Sara, and the assertion next week to אדם וחוה that Avraham and Sara are coming to address their primal breakdown, as the כל אשר תאמר אליך שרה שמע בקול"ה is the utter opposite of כי שמעת לקול אשתך, which is why he must explain to אדם וחוה that he is coming to address their problems, and succeeds in fixing their relationship. The antecedents of ultimate love appear here in terms of סדום ורות ונעמה. Indeed from this point on, all centers on Woman! The true Terror of discovering the Virtual World that opens one’s mind to the reality which lies beneath the GUI which is the “world” to us and the changes it engenders in the willingness to do what needs to be done when the complacency is over. This is the כמתעתע, the total shock at discovery of how little of what you thought was real…just as Dr. Strange develops and is ready for doing “what a man has to do” when the reality of the multiverse penetrates and for the first time is ready to recognize the shallowness of what is “known” about reality. It means that the יר"א is not merely in awe, he is in Terror. The בריה אפילה שפילה who is נרתע לאחוריו, means that perception is completely suspect! Even a child who sees an X-ray or blood becomes terrified, the terror of דין over חסד—the difference between a beneficent Nature and a nature red in tooth and claw. Rabbi Weinberg 2026-05-20 09:45:36am Retroactive Beginnings - The new achievement of full entry into the process is the second narrative of לך לך in the sense that אלה תולדות השמים והארץ בהבראם ביום ברא...ארץ ושמים is the second narrative, the process of Avraham himself, the בהבראם=באברהם, within Avraham. Piercing the structured reality of assumptions of chesed, which is the provision of a place-for-you world of comfort and concern provided by some external reality, what is called nowadays “publicly accessible objects,” a world of כי לעולם חסדו which can only be pierced by התהלך לפני which becomes נעשה ונשמע, means one’s own foray into the process. This is the last gasp of the world of innocence, of באים בימים, in which it appears that we know what we are doing and what the nature of “reality” is: the “postwar” years of Post-Tohu. More than simply re-interpreting the ברא אלוקים לעשות from a “use what you have” into “עשה what you have,” the first step of Brit-awareness, we step into a new world of not simply moving onwards of original לך לך but into a world in which the התהלך לפני at the end re-defines the nature of reality, and at last becomes here even more: penetrating the elements that underlie reality, in which the very process called בהברא"ם, “in the process of Creation” actually spells Avraham, that become צדיק יסוד עולם in הלכות תשובה, that create the יסוד התפילה and תיקון שחרית, and that make עבודה into the challenge of becoming part of the process itself. In that sense, the וישלח לפניו מלאך is Moshe, the ומלאך ה' עלה מן הגלגל is פנחס- כי מלאך ה' צבקות הוא, and the actual vision of the Presence in response to מילה is the vision of מלאכים, the sense of “messenger” RNA, the actual purveyors of process itself. This leads directly to the nature of perception in the deepest sense, as Rambam points out in the מורה נבוכים and which elicits horror from the Ramban: the virtual nature of reality, in which the messenger appears to be the actual bearer of reality when it itself is mere perception. The Ramban actually brings out the incredible חידוש הרמב"ם in which the מלאך is not a messenger with a message as he was until now, he is a messenger with a mission, and that is the difference between באר לחי רואי and now. It also explains why Sara must be involved and needs to be argued with. This is the פתיחת רבינו בחיי because the גילוי השכינה = וירא is within the רפואה-חיים – באו"ר פני מלך חיים, a completely different level of relationship. Just imagine if משחיתים אנחנו is so dangerous, how the flow from לך לך ואוהבי would lead directly to a more dangerous ולא יתבוששו and אחד היה אברהם and the mistaken notion of his being a God that leads him to be וישתחו לעם הארץ next week after hearing נשיא אלוהים אתה The connection of discovery of Din Perspectives to the problem of ולא יתבוששו may lie behind the changes in the relationship of Avraham and Sara, and the assertion next week to אדם וחוה that Avraham and Sara are coming to address their primal breakdown, as the כל אשר תאמר אליך שרה שמע בקול"ה is the utter opposite of כי שמעת לקול אשתך, which is why he must explain to אדם וחוה that he is coming to address their problems, and succeeds in fixing their relationship. The antecedents of ultimate love appear here in terms of סדום ורות ונעמה. Indeed from this point on, all centers on Woman! The true Terror of discovering the Virtual World that opens one’s mind to the reality which lies beneath the GUI which is the “world” to us and the changes it engenders in the willingness to do what needs to be done when the complacency is over. This is the כמתעתע, the total shock at discovery of how little of what you thought was real…just as Dr. Strange develops and is ready for doing “what a man has to do” when the reality of the multiverse penetrates and for the first time is ready to recognize the shallowness of what is “known” about reality. It means that the יר"א is not merely in awe, he is in Terror. The בריה אפילה שפילה who is נרתע לאחוריו, means that perception is completely suspect! Even a child who sees an X-ray or blood becomes terrified, the terror of דין over חסד—the difference between a beneficent Nature and a nature red in tooth and claw. Rabbi Weinberg 2026-05-20 09:45:36am Meta-Evolution - Defining the ultimate human Quest, the לך לך, as meaning not only לטובתך ולהנאתך, but also לעצמך, not in the simple sense of Pilgrim and “the Path that leads to you,” but rather to the clarity that the journey is always to somewhere that you already know within the secret of your own existence, the full equivalent of ראשי"ת in terms of בריאה, so that Avraham always knew in advance what the quest was, needing no אשר ארא"ך or אשר אומר אליך or ארץ לא להם – it was always לפנ"י because he got there first, even in terms of his צחוק that creates יצחק. The whole point of reaching for Avoda was his search for בית המקדש so that he was prepared for spilling a little bit of blood. The entire backward chronology of the parasha is due to this, for the end is always what the beginning aimed for, which is the true ראשי"ת, which is the true בהברא"ם, which is the true תשובה which is the true נפלאת of אהבה and the spaces of Extra-Covenantal space which is the deep desire not of the Love to Know, which is always within your experience, but of the recognition of the awesome Beyond of the Space for עבודה which is the only way that one can walk beyond Me. This is the deepest איכ"ה, for the understanding of the quest is to recognize all along that it must discover what I already knew as being me, and that the Teshuva at the end is merely what the Quest was from the beginning, just as my initial departure to ארץ ישראל and to הר המוריה was the pursuit of אשר אראך ואשר אומר אליך, the אחד ההרים being no different than אחד שבטיך...במקום אשר יבחר ה' אלוקיך. The end result is that the לך לך is actually only in terms of התהלך לפני for being within an ever-broadening space alone will never allow you to get out of the space of self itself! Without a התהלכות whose Quest is more than the pilgrim which Yishma’el loves still, the implosion into the Arab is a foregone conclusion for there is no way to escape that final space of באשר הוא שם. It is either a direct perception of בהבראם and the nature of creation and ראשית. It is only here that it could possibly be בהברא"ם=באברהם for there is no אברהם until now. The very fact that the application will be לא נפלאת היא ממך even though the space is, must lead one to understand that מצוות are the essence of יראה, of application of a Space I can recognize, but only at the End, סוף ישראל לעשות תשובה בסוף גלותן… ראשית is shared by ארץ ישראל just as אבן השתיה was ממנו הושתת, similar to צדיק יסוד עולם; the space of Being is the same as anyone sensitive immediately experiences when coming into the Land... Rabbi Weinberg 2026-05-20 09:45:36am Meta-Evolution - Defining the ultimate human Quest, the לך לך, as meaning not only לטובתך ולהנאתך, but also לעצמך, not in the simple sense of Pilgrim and “the Path that leads to you,” but rather to the clarity that the journey is always to somewhere that you already know within the secret of your own existence, the full equivalent of ראשי"ת in terms of בריאה, so that Avraham always knew in advance what the quest was, needing no אשר ארא"ך or אשר אומר אליך or ארץ לא להם – it was always לפנ"י because he got there first, even in terms of his צחוק that creates יצחק. The whole point of reaching for Avoda was his search for בית המקדש so that he was prepared for spilling a little bit of blood. The entire backward chronology of the parasha is due to this, for the end is always what the beginning aimed for, which is the true ראשי"ת, which is the true בהברא"ם, which is the true תשובה which is the true נפלאת of אהבה and the spaces of Extra-Covenantal space which is the deep desire not of the Love to Know, which is always within your experience, but of the recognition of the awesome Beyond of the Space for עבודה which is the only way that one can walk beyond Me. This is the deepest איכ"ה, for the understanding of the quest is to recognize all along that it must discover what I already knew as being me, and that the Teshuva at the end is merely what the Quest was from the beginning, just as my initial departure to ארץ ישראל and to הר המוריה was the pursuit of אשר אראך ואשר אומר אליך, the אחד ההרים being no different than אחד שבטיך...במקום אשר יבחר ה' אלוקיך. The end result is that the לך לך is actually only in terms of התהלך לפני for being within an ever-broadening space alone will never allow you to get out of the space of self itself! Without a התהלכות whose Quest is more than the pilgrim which Yishma’el loves still, the implosion into the Arab is a foregone conclusion for there is no way to escape that final space of באשר הוא שם. It is either a direct perception of בהבראם and the nature of creation and ראשית. It is only here that it could possibly be בהברא"ם=באברהם for there is no אברהם until now. The very fact that the application will be לא נפלאת היא ממך even though the space is, must lead one to understand that מצוות are the essence of יראה, of application of a Space I can recognize, but only at the End, סוף ישראל לעשות תשובה בסוף גלותן… ראשית is shared by ארץ ישראל just as אבן השתיה was ממנו הושתת, similar to צדיק יסוד עולם; the space of Being is the same as anyone sensitive immediately experiences when coming into the Land... Rabbi Weinberg 2026-05-20 09:45:36am Meta-Evolution - Defining the ultimate human Quest, the לך לך, as meaning not only לטובתך ולהנאתך, but also לעצמך, not in the simple sense of Pilgrim and “the Path that leads to you,” but rather to the clarity that the journey is always to somewhere that you already know within the secret of your own existence, the full equivalent of ראשי"ת in terms of בריאה, so that Avraham always knew in advance what the quest was, needing no אשר ארא"ך or אשר אומר אליך or ארץ לא להם – it was always לפנ"י because he got there first, even in terms of his צחוק that creates יצחק. The whole point of reaching for Avoda was his search for בית המקדש so that he was prepared for spilling a little bit of blood. The entire backward chronology of the parasha is due to this, for the end is always what the beginning aimed for, which is the true ראשי"ת, which is the true בהברא"ם, which is the true תשובה which is the true נפלאת of אהבה and the spaces of Extra-Covenantal space which is the deep desire not of the Love to Know, which is always within your experience, but of the recognition of the awesome Beyond of the Space for עבודה which is the only way that one can walk beyond Me. This is the deepest איכ"ה, for the understanding of the quest is to recognize all along that it must discover what I already knew as being me, and that the Teshuva at the end is merely what the Quest was from the beginning, just as my initial departure to ארץ ישראל and to הר המוריה was the pursuit of אשר אראך ואשר אומר אליך, the אחד ההרים being no different than אחד שבטיך...במקום אשר יבחר ה' אלוקיך. The end result is that the לך לך is actually only in terms of התהלך לפני for being within an ever-broadening space alone will never allow you to get out of the space of self itself! Without a התהלכות whose Quest is more than the pilgrim which Yishma’el loves still, the implosion into the Arab is a foregone conclusion for there is no way to escape that final space of באשר הוא שם. It is either a direct perception of בהבראם and the nature of creation and ראשית. It is only here that it could possibly be בהברא"ם=באברהם for there is no אברהם until now. The very fact that the application will be לא נפלאת היא ממך even though the space is, must lead one to understand that מצוות are the essence of יראה, of application of a Space I can recognize, but only at the End, סוף ישראל לעשות תשובה בסוף גלותן… ראשית is shared by ארץ ישראל just as אבן השתיה was ממנו הושתת, similar to צדיק יסוד עולם; the space of Being is the same as anyone sensitive immediately experiences when coming into the Land... Rabbi Weinberg 2026-05-20 09:45:36am Getting Things Done - The tremendous growth in Noach from the מוצא חן to the actual צדיק לפני בדור הזה, from the worker to assure survival to the first true human-serviced קרבן beyond מקרין מפריס, from the responder of כן עשה to the אלהים to the responder of כן עשה to י"י, the individual who began with the horizontal alone and was in search for the מנוחה which eluded the יונה and ירמיהו, the קירבה לשכינה – מתחת ידך, until the ותנ"ח התיבה and נ"ח! Rabbi Weinberg 2026-05-20 09:45:36am It Takes a Planet - Rabbi Weinberg 2026-05-20 09:45:36am It Takes a Planet - Rabbi Weinberg 2026-05-20 09:45:36am It Takes a Planet - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am Trapped in Space - Rabbi Weinberg 2026-05-20 09:45:36am Wonder Woman - Rabbi Weinberg 2026-05-20 09:45:36am Wonder Woman - Rabbi Weinberg 2026-05-20 09:45:36am A Place for Wonder - Relating the fragmentation of the לוחות a fragmentation that leads to the literal loss of אין לו להקב"ה בעולמו אלא ד' אמות של הלכה, for no one wants it all so either we can ignore חושן משפט or הלכות תשובה or הלכות דעות or הלכות עכו"ם or לשון הרע or הלכות מלכים, always with some excuse which says in the end that it is the equivalent of the Goyim’s מה כתוב בה, the ultimate expression of the loss of the עדיים which testify to נעשה ונשמע! Relating this to the essential fragmentation of Bila’am, and recognizing that Bila’am can do what others cannot do which is why Moshe must write his parasha. It is he who can share everything, which Moshe cannot; he who can define Masiach; he who can define ישרים which is an utter shock! He who can put his stamp on the entire חומש הפקודים and yet seems to be only an answer to the demand for “Give us a Navi too!” Unless that is the whole point—a Navi to the אומות will inevitably be an expression of חסד לאומים חטאת and will lead them astray, just as in the very moment that he attains true נביאות he recognizes how hopeless he is! The very fact that it is so close, that it requires עמי זכור נא right up against משה אהרן ומרים in the Haftara is עמי זכור נא, that the Mishna leaves the final determination to be the same as Bila’am himself does in terms of תהי אחריתי כמוהו points to the incredible הבדלה necessary which becomes the ונפלינו. The true תלמידים של בלעם הרשע could only learn from him and not from Moshe, for only he is able to address the concerns from the point of view of the self-involved personal, from sharing the schadenfreude, the entitlements, the arrogance which are his מדות במשנה אבות, the egotism, self-importance, posturing, condescension and his caricature self to be able to recognize what the אחריתי becomes and why. In the end, we must come to understand why Moshe insisted on במה יודע איפה for who is to say that we must have ונפלינו in the first place? Clearly this difference between emergence and convergence is a different space that allows for Brit and the language of the בעשרה מאמרות נברא העולם and this is why they both, Moshe and Bilaam, utilize language either for deconstruction or construction, and accounts for the strange confluence of not speaking to the rock with not speaking to the אתון ולו יש חרב בידי. Coming to the clear recognition of the difference in points of departure—does one start with oneself as the center of the Quest, the Pilgrim in Search of Self, or does one search for the Space which contains everything that I most care about and from there come back to oneself. This is the only restoration of the עדיים which otherwise would be a personal quest, it would be the desire for a Philosopher’s Stone which is destructive or a פרה אדומה for your personal use, and yet the personal emerges from it: פרה שעשה משה. The lack of נפלינו means a lack of נפלאתה and therefore ultimately blind to the world outside as he is to love. Rabbi Weinberg 2026-05-20 09:45:36am A Place for Wonder - Relating the fragmentation of the לוחות a fragmentation that leads to the literal loss of אין לו להקב"ה בעולמו אלא ד' אמות של הלכה, for no one wants it all so either we can ignore חושן משפט or הלכות תשובה or הלכות דעות or הלכות עכו"ם or לשון הרע or הלכות מלכים, always with some excuse which says in the end that it is the equivalent of the Goyim’s מה כתוב בה, the ultimate expression of the loss of the עדיים which testify to נעשה ונשמע! Relating this to the essential fragmentation of Bila’am, and recognizing that Bila’am can do what others cannot do which is why Moshe must write his parasha. It is he who can share everything, which Moshe cannot; he who can define Masiach; he who can define ישרים which is an utter shock! He who can put his stamp on the entire חומש הפקודים and yet seems to be only an answer to the demand for “Give us a Navi too!” Unless that is the whole point—a Navi to the אומות will inevitably be an expression of חסד לאומים חטאת and will lead them astray, just as in the very moment that he attains true נביאות he recognizes how hopeless he is! The very fact that it is so close, that it requires עמי זכור נא right up against משה אהרן ומרים in the Haftara is עמי זכור נא, that the Mishna leaves the final determination to be the same as Bila’am himself does in terms of תהי אחריתי כמוהו points to the incredible הבדלה necessary which becomes the ונפלינו. The true תלמידים של בלעם הרשע could only learn from him and not from Moshe, for only he is able to address the concerns from the point of view of the self-involved personal, from sharing the schadenfreude, the entitlements, the arrogance which are his מדות במשנה אבות, the egotism, self-importance, posturing, condescension and his caricature self to be able to recognize what the אחריתי becomes and why. In the end, we must come to understand why Moshe insisted on במה יודע איפה for who is to say that we must have ונפלינו in the first place? Clearly this difference between emergence and convergence is a different space that allows for Brit and the language of the בעשרה מאמרות נברא העולם and this is why they both, Moshe and Bilaam, utilize language either for deconstruction or construction, and accounts for the strange confluence of not speaking to the rock with not speaking to the אתון ולו יש חרב בידי. Coming to the clear recognition of the difference in points of departure—does one start with oneself as the center of the Quest, the Pilgrim in Search of Self, or does one search for the Space which contains everything that I most care about and from there come back to oneself. This is the only restoration of the עדיים which otherwise would be a personal quest, it would be the desire for a Philosopher’s Stone which is destructive or a פרה אדומה for your personal use, and yet the personal emerges from it: פרה שעשה משה. The lack of נפלינו means a lack of נפלאתה and therefore ultimately blind to the world outside as he is to love. Rabbi Weinberg 2026-05-20 09:45:36am The End of the Line - The חומש ההבדלה brings us as close as possible to the actual ויבדל אלקים בין האור ובין החושך because it turns out that such הבדלה is the essence of the difference between the יוצאי מצרים ונכנסים לארץ who must have at least an exposure to the difference between נס נסתר embedded in אור הגנוז and נס גלוי which is expressed only mechanically within our own אור, between a נחש ממית and a נחש מחייה which is the מטמא הטהורים ומטהר הטמאים without paradox – one is the application of the venom to an individual organism, the pother is the reality behind the evolution of venom and the incredible life-saving information provided by the underlying research; כיבוש ארץ ישראל וירושת ארץ ישראל, between דיבור אל הסלע and הכאת הסלע, between the nature of the information of Para and the local עגל which is the equivalent of the relationship between what the גויים call אלהי האלהים and the שרים which they worship; the difference between הנהגת היחוד והנהגת המשפט, the difference between לא האמנתם ב"י vs. the בכל בי"תי נאמן הוא; Growth into כנסת ישראל ושכינה from simple nationalism, pekida, and manifest destiny; the difference between כתיבת באר היטב על האבנים which can be covered with סיד and the direct communication to the אומות which was not our business; difference between זכור את היום זה and the והגדת לבנך . Holding the מטה in one hand and the Language of Reality in a Creation of מאמרות in the other. This becomes the actual experience of Life to an aware human being. Absorbing Death into the fabric of Life itself and its superpositioning of states as the essential experience of Being, dependent on the full experience of Para which then becomes not only the cure for טומאת מת but in the end the cure for Death itself, for the clarity of מחיצה creates the amazing closeness which otherwise could not be breached by the cheap mechanics of boundary crossings, cheap sex, violations on הר סיני ומשכן andערוה itself. Vayikra touched the surface, and Bamidbar exposed how the true restoration was by gaining entrance through the deepest הבדלה which allows for the נשיקה from which all true חיבור comes. From Vayikra’s havdalot, to Korach attack on הבדלה, to the הבדלות לוי וכהן, through the ultimate בין האור ובין החושך and Chumash Bamidbar as a whole. Rabbi Weinberg 2026-05-20 09:45:36am The End of the Line - The חומש ההבדלה brings us as close as possible to the actual ויבדל אלקים בין האור ובין החושך because it turns out that such הבדלה is the essence of the difference between the יוצאי מצרים ונכנסים לארץ who must have at least an exposure to the difference between נס נסתר embedded in אור הגנוז and נס גלוי which is expressed only mechanically within our own אור, between a נחש ממית and a נחש מחייה which is the מטמא הטהורים ומטהר הטמאים without paradox – one is the application of the venom to an individual organism, the pother is the reality behind the evolution of venom and the incredible life-saving information provided by the underlying research; כיבוש ארץ ישראל וירושת ארץ ישראל, between דיבור אל הסלע and הכאת הסלע, between the nature of the information of Para and the local עגל which is the equivalent of the relationship between what the גויים call אלהי האלהים and the שרים which they worship; the difference between הנהגת היחוד והנהגת המשפט, the difference between לא האמנתם ב"י vs. the בכל בי"תי נאמן הוא; Growth into כנסת ישראל ושכינה from simple nationalism, pekida, and manifest destiny; the difference between כתיבת באר היטב על האבנים which can be covered with סיד and the direct communication to the אומות which was not our business; difference between זכור את היום זה and the והגדת לבנך . Holding the מטה in one hand and the Language of Reality in a Creation of מאמרות in the other. This becomes the actual experience of Life to an aware human being. Absorbing Death into the fabric of Life itself and its superpositioning of states as the essential experience of Being, dependent on the full experience of Para which then becomes not only the cure for טומאת מת but in the end the cure for Death itself, for the clarity of מחיצה creates the amazing closeness which otherwise could not be breached by the cheap mechanics of boundary crossings, cheap sex, violations on הר סיני ומשכן andערוה itself. Vayikra touched the surface, and Bamidbar exposed how the true restoration was by gaining entrance through the deepest הבדלה which allows for the נשיקה from which all true חיבור comes. From Vayikra’s havdalot, to Korach attack on הבדלה, to the הבדלות לוי וכהן, through the ultimate בין האור ובין החושך and Chumash Bamidbar as a whole. Rabbi Weinberg 2026-05-20 09:45:36am The Slytherin Social Contract - Understanding the meaning of שילוח מרגלים as distinct from the מרגלים themselves, for this is the most essential element of the parasha we call של"ח and the way the event is referred to throughout history: שילוח המרגלים, and the way that the midrashim concur that the understanding here will be defined by the nature of שליחות, as in שולח דברים ביד כסיל, or כחומץ לשנים וכעשן לעינים כן העצל לשול. Coupled to the interrelated עדה הרעה in which we find the assumption of שלוחו של אדם כמותו across the board, from calling all Yisrael the same עדה הרעה and כאשר תרתם את הארץ. The שלוחו של אדם כמותו here is even לדבר עבירה as a דבר פשוט which is strange, as elsewhere we need a special פסוק as we do for מעילה ותרומה. Unless the unstated compact between the מספר ומקבל is so definitive that it means literally שלוחו של אדן כמותו, empowering as one mutual reality. The implications for לשון הרע are immense, because it implies that the לא תתורו only follows established agendas, just as Moshe points out the fact that there must have been hidden agendas when he says ותקרבון אלי כולכם. But what would be the compact in a simple case of מספר ומקבל? Why indeed the frizzle at the chance to hear some juicy לשון הרע? Why is it that the מספר is essentially offering a commodity, perhaps the deeper reason that Torah view is as רוכל, which is why the story of ההוא רוכל offering the “snake” medicine antivenin is a רוכל particularly! There is an enormous market for לשון הרע which attests to the depth of its value to the recipient, the entire modern media and internet funded by it. Schadenfreude is the incredible drive, which lies deeper than merely קנאת איש מרעהו , the roots of the שנאת חינם which ultimately must emerge directly from the בכייה לדורות of the מרגלים A complete error of perception, so easy to make, in which one comes to believe that one is outside looking in and experiences alienation as a result of being disconnected from a world which provides within that space no real connection anyway but logistics, from the lowest sexual mechanics to the most advanced infatuations which are the maximum love-of-an-individual attainable. The only response to such an image at the window is to ask אַיֶכָה, and such a one can only hunger for the tearing down of all those who seem to exist in a space which is not real to the observer but which seems to provide real success and happiness to those within and remains a mystery to everyone else who find no שובע. But when one recognizes that all that natural space is only a subspace of a reality in which you are embedded, providing mechanisms for real extensions of תקוה (this explains so beautifully רחב and her use of the string immediately upon the departure of the מרגלי יהושע and how it connected her straight back to יהושע) through the space of ראשית which is the opposite of the Space of בריאה is the Space perceived by גויים.. The incredible response to מרים which should have been sufficient to warn off the מרגלים. It was not what מרים did which is the זכירה, but the response of אשר עש"ה ה' למרים which is the essential זכירה. This is the single and unique magical response we have to a behavior בכל התורה כולה and must be uniquely significant: It implies that the failure is so primal that it is linked to the earliest stages of evolution, single cell reproduction; it implies that it is a systemic failure, part of the overall continuum of all development; it shows that the mechanisms are in place which could also provide תיקון utilizing a primal response: in the same way that a cell שעשה עצמו עיקר as you have done in being the manipulator or consumer of data will destroy the entire organism through living in its own “Look out for #1 Space” and yet has learned to indeed live within symbiosis and discovering itself only through the organism, so can the meta-organism achieve something similar. The human relationship to the nature of organic ראשית should not be less reflective of the over-arching drive towards integration and complexity that drives ראשית equally with the drive for uniqueness which is ultimately to be seen within a deeper sense of the drive to complexity and integration, for only with greater individuation is the staggering expression of ייחוד achieved. Which means that לשון הרע is not merely a psychological failure, not merely a failure to conceive of the relationships of שליחות and the true space of becoming oneself, a violation of יתבוששו and עשיית עצמך עיקר, a failure in understanding the meaning of השתדלות וטבע on the one side and the provision of pathways to שכינה on the other, a failure in appreciating ראשית and substituting בריאה which is only לעשות as expressed in ויכלו – the only sense of completion! – but it is also a violation of the fundamental paths in ראשית which call for specialization and integration, for כלל פרט וכלל as the only modality of Being which can vindicate ראשית as a path to ייחוד מכיר ועובד. Understanding למקבלו יותר מכולן Turns out that כח מעשיו can only be understood by those for whom it is given, because the ראשית as בשביל ישראל שנקרא ראשית can only be understood from within the space of ראשית and by destroying that space you directly destroy כניסה לארץ וכח מעשיו not arbitrarily related to the עצים ואבנים של ארץ ישראל for that is the essence of לשון הרע and therefore sits at the roots of חורבן. The depths of understanding the levels of מי האיש החפץ חיים, the most simplistic is the assumption that if you want life, then avoid speaking לשון הרע which is Death. Then comes the understanding that the true love of life wants to see the expressions of Life, and has no interest in the temporary failures or underside of the processes of developing Life; the next understands that the reference is to the actual two spaces, one the love of Life which reflects ובחרתם בחיים ולא לחיות , the other the choice of the Space of mechanics and ולא יתבוששו and the need for “My Projects”, the Personalization which Rambam identifies as the essence of the עץ הדעת טוב ורע by definition, the performing of השתדלות as what I do with my life looking for help from God, my Partner. The deepest also recognizes the meaning of אוהב ימים as freshness and complete involvement in which one day is never the equivalent of one ever lived before, and the result is the child-like כל לב of כלב who never gets old, feeling at 85 like a youth, and ready to adapt and whatever is necessary as an actual solution to living in the space of death. It is this element of כלב which succeeded in restoring מרים to her youth, from חלאה לנערה, through his own heart. Rabbi Weinberg 2026-05-20 09:45:36am AI in the Garden of Eden - Rabbi Weinberg 2026-05-20 09:45:36am From Mishkan to Sinai and Back to Sinai: The Birth of Intimacy - Rabbi Weinberg 2026-05-20 09:45:36am From Mishkan to Sinai and Back to Sinai: The Birth of Intimacy - Rabbi Weinberg 2026-05-20 09:45:36am From Mishkan to Sinai and Back to Sinai: The Birth of Intimacy - Rabbi Weinberg 2026-05-20 09:45:36am From Mishkan to Sinai and Back to Sinai: The Birth of Intimacy - Rabbi Weinberg 2026-05-20 09:45:36am The Birth of Intimacy - Rabbi Weinberg 2026-05-20 09:45:36am The Birth of Intimacy - Rabbi Weinberg 2026-05-20 09:45:36am - Theme Ki-Tisa/Para 5777: Though we have long recognized that the achronistic presentation of עגל ומשכן implies that the relationship is not a simple one of חטא ותיקון but rather an equivalence (in ההוא צדוקי, in ספר הכוזרי, in the מרכבה ויחזקאל, in the יצרא דע"ז בקודש הקדשים), we have never fully recognized the implications of this for קבלת התורה itself, or for that matter, the human condition which itself is redefined by the changes in mortality and forgetting, in a way that is as important as the two stories of Creation (which we have already seen as being equivalent to the story of the introduction of Aharon and the מזבח הזהב according to the רבינו בחיי ). Essentially, the entire tikkun of Moshe is a fundamental change in the nature of the relationship of God and Man which spans Mishkan, Sexuality and Love, Desire, Evolution, Torah, especially תורה שבעל פה, and ברית. It is a tikkun which comes to define the nature of כפרה and must address the same “genotypical/phenotypical” contradictions as פרה itself. Moshe expresses in all these issues the change defined by נח מצא חן in which כפרה is expressed by the problem of כל יצר מחשבות לבו רק רע כל היום becoming the solution of לא אוסיף לקלל...כי יצר לב האדם רע מנעוריו which is followed by an amazing new Brit guaranteeing survival and only when the problem=solution is a completely new paradigm possible in which the previous issues are completely irrelevant achieved—this is true כפרה in which חטא becomes וחטא את המזבח, so do does Moshe here again turn the primary problem of ספר שמות פרק לב ט) ויאמר ידוד אל משה ראיתי את העם הזה והנה עם קשה ערף הוא and the י) ועתה הניחה לי ויחר אפי בהם ואכלם ואעשה אותך לגוי גדול along with the secondary problem of ספר שמות פרק לג ג) אל ארץ זבת חלב ודבש כי לא אעלה בקרבך כי עם קשה ערף אתה פן אכלך בדרך and the tertiary problem of ספר שמות פרק לג אתם עם קשה ערף רגע אחד אעלה בקרבך וכליתיך ועתה הורד עדיך מעליך ואדעה מה אעשה לך: into the proposed solution of ספר שמות פרק לד לך נא אדני בקרבנו כי עם קשה ערף הוא וסלחת לעוננו ולחטאתנו ונחלתנ which is again immediately followed by a Brit guaranteeing survival (ברית כרותה לא ישוב ריקם). In fact Moshe unabashedly invokes the change of that early stage Brit by using the lead-in of נח מצא חן into יב) ויאמר משה אל ידוד ראה אתה אמר אלי העל את העם הזה ואתה לא הודעתני את אשר תשלח עמי ואתה אמרת ידעתיך בשם וגם מצאת חן בעיני: יג) ועתה אם נא מצאתי חן בעיניך הודעני נא את דרכך ואדעך למען אמצא חן בעיניך וראה כי עמך הגוי הזה: יד) ויאמר פני ילכו והנחתי לך: טו) ויאמר אליו אם אין פניך הלכים אל תעלנו מזה: טז) ובמה יודע אפוא כי מצאתי חן בעיניך אני ועמך הלוא בלכתך עמנו ונפלינו אני ועמך מכל העם אשר על פני האדמה: יז) ויאמר ידוד אל משה גם את הדבר הזה אשר דברת אעשה כי מצאת חן בעיני ואדעך בשם: Ultimately arriving וחנות"י את אשר אחון. In this, as the Zohar points out, he is taking for granted the relationship to נח מצא חן ומשה מן התורה מנין – מן המי"ם even down to the מחיני-נא=מי נח, which of course also relates to the very יום השמיני and attempted תיקון כרם אדם הראשון by נדב ואביהו as well who believe that there are ways to address כפרה short of the ונהפו"ך הוא of פרה and of פ"רים. This is itself part of the essential relationship of נס נסתר which is the centerpiece of רבינו בחיי introduction and the profound interrelationship of רוח והצלה יעמוד to the את ובית אביך תאבדו which is exactly the פרה relationship. This would explain the strongly sexual component of all this, in terms of חן per se, in terms of כרובים, in terms of איש מעורה בלויות, as ראו ערותה, as the love in the בית מדרש ר"ש, as the נע"ר of Yehishua suddenly introduced, in its relationship to חנו"ך – מט"ט and הנני שולח לפניך מלאך, in the strong חפצו involved in תורה שבעל פה, the יפיפית מבני אדם – על יר"ך גבור, the connection of יצרא דע"ז and יצרא דעריות which is not limited, the relationship to תיקון גדול לעתיד, and to the עזרת נשים both in יחזקאל and תיקון גדול, in the זוני"ם, in the אחרי לבבכם ועיניכם, the nature of Brit with the קשת וקשת both כבוד קונו, עדייים ותכשיטי נשים בעגל וכומ"ז למשכן ומראות הצובאות, the צרור המור דודי לי, the רצוף אהבה, the giving them the עג"ל as סוטות, the relationship of סוטה to בית המקדש and to Purim, the מחולות העגל becoming the מחולות בגן עד"ן (even the relationship to מספדי למחו"ל לי) The sense of “recapitulation” in fetal development and its relationship to the ארבעים יום כנגד יצירת הולד which is the ארבעים יום בהר סיני and the change into a new ארבעים יום for the לוחות השניים and the new על פי הדברים האלו כרתי ברית along with a completely new ספר הברית ….allows us to understand the elements of self-development and ultimately ourselves, as the Ibn Ezra points out. Rabbi Weinberg 2026-05-20 09:45:36am (1) "Evolutionary Vulnerabilities" (2) Shushan Transformation - Flow and character development in Megillat Esther. The marvellous developments of Shushan Purim Rabbi Weinberg 2026-05-20 09:45:36am (1) "Evolutionary Vulnerabilities" (2) Shushan Transformation - Flow and character development in Megillat Esther. The marvellous developments of Shushan Purim Rabbi Weinberg 2026-05-20 09:45:36am ז׳ אדר ותרומה HEBREW - Rabbi Weinberg 2026-05-20 09:45:36am ז׳ אדר ותרומה HEBREW - Rabbi Weinberg 2026-05-20 09:45:36am ז׳ אדר ותרומה HEBREW - Rabbi Weinberg 2026-05-20 09:45:36am לא שלח ידו - Rabbi Weinberg 2026-05-20 09:45:36am לא שלח ידו - Rabbi Weinberg 2026-05-20 09:45:36am לבבי נבוכים - The opening parasha written with the ב' in-the-course-of (similar to בהבר"אם or even to the derasha of בראשית) stresses the ויהי development as Maharal explains it, and focuses on the ultimate sense of process and transition, an introduction to the incredible confusion expressed in נבוכים which allows for simultaneous אור וחושך משתמשים בערבוביא, the heights of ויאמינו בה' ובמשה עבדו on a completely experiential level once Love is evident within the anti-agendized spontaneous and gratuitous קריעת ים סוף which also serves as the conceptual closure to the ברית בין הבתרים passing through the בתרי הים – מימינם ומשאלם and on the other hand the profound self-doubt evident in היש השם בקרבנו אם אין, even according to the Zohar’s interpretation of the פירוד בין ה' ואין and its relationship to קיצוץ בנטיעות, ultimately that is a self-doubt in not experiencing oneself as embedded in any reality. This is the reason that Rambam makes the מורה נבוכ"ים which appear here, into the basis here for a completely new Torah redefined as a transition to the real כונת השם instead of the לא נחם דרך ארץ פלשתים just as this parasha is the basis of such transition, and the next the basis of the developing nature of Torah itself in the context of איעצך ויכלת עמוד with all it implies, part of the very לצביונם which is the צבאם which is here the על צבאותם! A new understanding of changed paradigm as the essence of freedom and the אשרי אדם מפחד תמיד which is the essence of חורבן. This is expressed in שירה as the spontaneous expression of the enlightenment of new paradigm, in a way so holistic that it is that moment’s שירה הזאת כל התורה נקראת שירה and expressive of a new level of instant learning that makes all capable of saying שירה which is the love of ויאמנינו בה' ובמשה עבדו which makes possible a Matrix-style sharing of the mind and the learning of Moshe, which is what allows ראתה שפחה על הים מה שלא ראה, and now sharing the space of Moshe’s mind is the first real דברים to be. This is the reason that it is impossible to be משיח without the ability to say שירה for if there is only gratitude but no change the result can only be חורבן. The fact that the שליטת עמלק over penises was only where there was no פריעה relates to the בלא חזון יפרע עם and to the new בפרוע פרעות which changes the meaning of the very War which forms the beginning and ending of the parasha and the entirety of the haftara, now War without any weapon בארבעים אלף מישראל! There war was also described entirely in sexual terms re סיסרא and רחם רחמתיים לראש גבר and reconstruction of Rosh haShana which is the equivalent ויסעו- כדי האמונה שהמינו בי despite the fact that they were עומד בדין באותה שעה just as חדות ה' היא מעוזכם. This is the incredible Zohar that points out that of course not only does God truly love penises, but that just as המסתכל בקשת למעלה אינו חס על כבוד קונו so too is the open appreciation of the beauty of the ברית מילה a lack of concern for the כבוד השכינה which is held therein, הוא מראה כבוד השם…. The multileveled יציאת מצרים includes multileveled חירות , even the התעסקות in a תורה before there is any real נעשה ונשמע וחפצא של תורה through the כדי שיתעסקו of מרה. The dual-tiered יציאה which is introduced by עצמות יוסף ופקוד יפקוד אלוקים אתכם here is part of the same level that created מיכה and thus here פסל מיכה ומי-כמוכה, the ערב רב ועמך אשר העלית, the lower level of Moshe before he was וגם בך יאמינו לעולם, and a הלא בלכתך עמנו and the Torah that concludes with שבירת הלוחות and בלעם באומות, the לוחות ושברי לוחות לדורות and the relationship of the ארון הברית to מלחמה and קומו ה' ויפוצו אוויביך. This means that the nature of יציאת מצרים is by definition ongoing and continual, and the מדבר a מצרף לבינוניים שזה וזה שופטן, as is מחדש בטובו בכל יום תמיד מעשה בראשית, the relationship between שבת זכר ליציאת מצרים ומרה ולחם משנה וברכת שבת בבראשית והכנ"ה . This means that the This means that the ארבעה בנים are indeed different levels which stress different aspects of the זכירה ומצוות היציאה. This is the amazing depth in כל פרשה שנשנית לא נשנית אלא בשביל דבר שנתחדש בה, for everything changes because of that one new issue—imagine saying the והתודו את חטאתם בכפירת הפיקדון in the פרשה שבועות is just a minor change and nothing else in the parasha is totally redefined by it! What a joke—the entire basis of תשובה מדאורייתא!! This is exactly what שביעי של פסח וקריעת הים does for the entire פסח even though vies a vies the הלל ומוספים and שהחיינו it is nothing new! Just as שירה כנקבה is always progressing, just as the אנכי ה' אשר הוצאתיך מאור כשדים was the beginning of the process of גר יהיה זרעך – אימה חשיכה גדולה נופלת so too is the כל ימי חייך – ימים ולילות – ימות המשיח an expression of developments which continue and which imply that the different levels of חירות which we experience in different people are not meant to have the same resolution in a lifetime but reflect the multi-leveled nature of the יציאה לחירות. The nature of this transition is the nature of a World of בהבראם in both senses of Teshuva and Avraham and Love, the nature of individual developing Life within that world, and the nature of the developing Torah that lives on the Word of the דעת which connects to he כתיבה. Ultimately we have the resolution of even פסל מיכה hinted at here, for it was שלומי אמוני ישראל שהדביק נאמן לנאמן בפקוד יפקוד ועצמות יוסף and for the very פקוד יפקוד itself who then has to destroy מיכה who is שבע בן בכרי – הוא נבט. It is the very בן גרשון בן מנשה (משה) which is מרמז to the very מנשה who takes פסל מיכה with him to בבל and then turns from it to תשובה as does יונתן-שבואל ששב לאל בכל לבו just as כל האומר מנשה אין לו חלק לעולם הבא מרפה ידם של בעלי תשובה. This is why the first מסע which appears in מסעי from רעמסס סוכתה is not included here, for it was magical על כנפי נשרים and this is the parasha of the terrible transitions, even (Zohar) of that from עבדות and work into Freedom, which must be faced and conquered by יחידים which is the essence of the כולו נסיון which the רבינו בחיי speaks of at such great length while hiding his essential message of the different levels of מצרף לזהב and נסיון and the רוי קדשו. Addressing the two missing interrelated issues, the need for a non-agendized פדייה and the question of personal worth which is necessary for moral choice and for standing on the Gödel Ladder, for avoiding היש ה' בקרבנו. Rabbi Weinberg 2026-05-20 09:45:36am Two Freedom Fighters - A new focus uniquely on Moshe,עד מתי יהיה ז"ה לנו למוקש – ז"ה משה האיש (רבינו בחיי), who is told to do things without mention of אהרון, and who is called in to פרעה without calling אהרן and the need to be particularly מחשיב אהרון at the end in the כן עשו and in the מצוה ראשונה. For there are now indeed personal protagonists for the first time, what is the correct vision not of God vs. King, but of Man vs. Man, the מבחר המין האנושי vs the Divine King Pharaoh. For it is the human condition which is here at stake, not the correct vision of God or Truth. What is the nature of the Human Freedom? The most painful התעללות from Pharaoh’s point of view is the fact that he should be the best one to fight the good battle of becoming the essence of Teshuva himself, defining Teshuva as not a “way out”, but as the ultimate way in! This is why it is הלכות תשובה that describe the essence of both Moshe and Pharaoh. Thus it required the penetration of the snake’s mind, the ultimate ב"א אל פרעה (Zohar). Understanding the protagonists Moshe and Pharaoh as Freedom Fighters, as the midrash calls them רעים ברזל בברזל יחד, just as אדם הראשון is originally מין היה because of his commitment to אכלתי ואוכל, as פרעה says here to Moshe (ספורנו) “You are going to destroy yourselves with this approach” and he is to become a רבים השיב מעון. Where originally he wanted a slave population, now they are not working—now it is a principled holding on to the essence of the significance of ישראל as expressed in his לןייה ותעקת וי הי בשלח. The question here is the perennial question of true human freedom, in which the מורדים believe that the only way to freedom is the insistence on maximal creativity and greater liberty for choice, and in which the truth is that the nature of Choice as a trap when Teshuva is merely a way out means that License/רשות is ultimately a loss of self, and a guaranteed יפול ברעה because it must lead to the מקשה לבו, where שמיעה, the acceptance of the ultimate עלילה in which הקב"ה is the ultimate עילה is an acceptance of אשרי אדם מפחד תמיד as service to ultimate Reality in which the final Question leads to תיובתא=תשובה. The ultimate development of the true רעות of Yisrael and מצרים, the reconnection to חן ויוסף וברית מילה, the desire to be משאיל, to cry over the loss of ישראל, the לוייה ישראל, all this was seeing in each other the true joint effort for exposing the incredible power of the human condition the עמי מצרים ונחלתי ישראל! The deeper connection to Nimrod is now clear, for just as the emergent Yisrael comes of an iteration of the initial output of the first application of the algorithm of Galut, so too is each Galut a more sophisticated application of the same output of the level of Minut of the previous גלויות, such that at the end אין בן דוד בא עד שיתהפכו של המלכות למינות, the connection of פרעה ונמרוש ועשו וצידה ובגדי נמרוד, and we can easily see how the development of human freedom and creativity is the very issue that currently divides the regressive religious forces, pitting Islam total הכנעה and complete lack of creativity and achievement on the one hand with the Western development, and is the overall thrust of the curve of human development, from the early Nimrodian forces of united humanity who stand up against God, the אנשי השם, who believe that the concept of loose freedom will lead to באר שחת (as Seforno has Pharaoh here telling Moshe!!), to the more inclusive World Civilization of מצרים, to the Multi-Lingual symphonic Greater Bavel, to the freedom of religion and ethnicity of Koresh, to the populism and sexual freedom of Ahashveirosh, to the true democracy and stirrings of science of Greece, to the machine translated of Language Infinity of the postmodern West—each a deeper and deeper מינות, yet each a closer and closer approximation to the true nature of מפחד תמיד and the underlying nature of Reality, yet each landing in a pit of solipsism and blindness, a באר שחת created by their own אל תפנו אל האללילים. Because the only true freedom must identify the Will of nature not just its behavior, for science rests on Incomplete Nature, which leaves no room for the most essential elements which Deacon calls "aboutness", that is, concepts like intentionality, meaning, normativity, purpose, and function; which Deacon groups together and labels as ententional phenomena. The entire point of the מכות is not the amazement but the clarity that deeper עילה of רבת העלילה relates Will to the emergence of Consciousness and Yisrael at the end. The entire nature of the war with גלות ומינות ונמרוד is a war of principle, a war of care for creation, and in this war the Churchillian principle of “Never, never, ever give in” is central. In the end, Menashe himself must be accepted for the same reason that Pharaoh is: it is not a matter of God, it is a matter of Man! Ultimately, either we fight for absolute reality which is actually the definition of the term תיובתא in an argument or chess game, or תשובה when it comes to the ultimate game of life. Only a sustaining path which unites the two apparently separate worlds of Liberty and Freedom, of רב ושמואל, of לילה משומר ובא מששת ימי בראשית and לילה משומר ובא מן במזיקין (the earliest magical and virtual thinking so much part of מסכת פסחים and ערבי פסחים וזוגות and dualism, of מצה כי לא יכלו להתמהמה and לחם עוני, of the multi-leveled calendar חודש הזה לכם – היום אתם יוצאים בחודש האביב; two תורות one from בראשית and the other from החודש הזה לכם, the ultimate integration of the פרשת הפקידה ופרשת הגאולה, the story of אל שדי and the שם המיוחד; of the change from the אות ברית מילה to the אות תפילין בבכור; of the nature of Language as Definitive שואל עצמו which integrates thought/information with the physical universe or communicative and logistic; Of בכור אדם ופטר חמור and חמורו של רפב"י…. Thus we either fight for בה"בראם which is both באברהם and בה' בראם or we fight for something Else, מדעתכם, and in the end fall into the same Life of Pi cage. It is ליל שימורים שומר מה מלילה which is אם תבעיון בעיו שובו אתיו (Zohar) The need for מצוות, for אשרי אדם מפחד תמיד, for pure עשייה which allows no מקשה לבו, the need to get the task done instead of centering upon one’s own image, כבוד, excellence, שם, achievement—all of that does not allow for escaping the vested interests of מקשה לבו יפול ברעה. There must be complete דבר נא, and not a hint of “Just get me OUT OF HERE”, only involvement in the nature of reality. The Terror of the job, of עבדות with no limits, of acceptance of pure יסורין as exactly the same expression of love as the gentleness of rocking the baby in the חדר המטות. The very “Arbeit Macht Frei” of Auschwitz. The achievement of the principled fight for freedom is what in the end delivered true freedom, but if there are compromises along the way then there is no freedom, and a penthouse in Manhattan is exactly as משעובד as עבדות למצרים. The “Arbeit Macht Frei” must have been a tremendous חיזוק למאמינים, all this after there was no longer עבודה לאבותינו במצרים. The participation in כן עשו בני ישראל means that the involvement is central, just as כל האוכל מצה כאילו נעשה שותף להקב"ה במעשה בראשית. Think of the difficulty that Chinese have in conceiving of מצוה that could possibly be personally relevant! This is so strongly expressed in the open-ended ואנחנו לא נדע which becomes Moshe’s terror at the open-ended nature of the מצוה that needs to be responded to, and making it clear to Pharaoh that this is the difference between a מלך בשר ודם and הקב"ה in terms of the absolute reality of the גזירה! To discover the Freedom of Teshuva, for it is הלכות תשובה that describe the essence of both Moshe and Pharaoh!, you must learn to identify your liberty with your freedom, all your achievements liked to your מצוות ותשובה, not an added spirituality or mindfulness, and this is the insistence on including ולא שמעו אל משה מקוצר רוח ומעבודה קשה, because though you can retain the freedom of choice in Auschwitz, without Liberty associated, the ability to achieve in the world, you have no discovered yourself as a single entity of משומר ובא מששת ימי בראשית. It is like the mathematics that becomes music, to directly experience the nature of the embedded love of the world The new understanding of the nature of the development of consciousness being directly connected to the nature of evolution itself can only be addressed by incorporating “ententional” elements in a primal description of nature, which to us is רצונו and חסד, and probably some primal form of אהבה which is why it becomes a powerful extension of the very nature of consciousness and seems to be the most clearly multi-linked across the nested spectrum of reality, and is deeply connected to the understanding of the nature of מצוה and שמיעה, and is involved as well with the quote from יחזקאל and the חסד נעוריך too, the very פסח-חס. After all, the only solution to the אכלתי ואוכל is the ברחתי ממך אליך and the deepest sense of love as it is developing in the new paradigm. This is central to true שמיעה in the context of אשרי אדם מפחד תמיד , the שמיעה of אם שמוע תשמעו, of נעשה ונשמע, because only experiencing the nature of one’s own consciousness as bound to the nature of reality can actually provide freedom on the level of the שבת=זכר ליציאת מצרים. Rabbi Weinberg 2026-05-20 09:45:36am Two Freedom Fighters - A new focus uniquely on Moshe,עד מתי יהיה ז"ה לנו למוקש – ז"ה משה האיש (רבינו בחיי), who is told to do things without mention of אהרון, and who is called in to פרעה without calling אהרן and the need to be particularly מחשיב אהרון at the end in the כן עשו and in the מצוה ראשונה. For there are now indeed personal protagonists for the first time, what is the correct vision not of God vs. King, but of Man vs. Man, the מבחר המין האנושי vs the Divine King Pharaoh. For it is the human condition which is here at stake, not the correct vision of God or Truth. What is the nature of the Human Freedom? The most painful התעללות from Pharaoh’s point of view is the fact that he should be the best one to fight the good battle of becoming the essence of Teshuva himself, defining Teshuva as not a “way out”, but as the ultimate way in! This is why it is הלכות תשובה that describe the essence of both Moshe and Pharaoh. Thus it required the penetration of the snake’s mind, the ultimate ב"א אל פרעה (Zohar). Understanding the protagonists Moshe and Pharaoh as Freedom Fighters, as the midrash calls them רעים ברזל בברזל יחד, just as אדם הראשון is originally מין היה because of his commitment to אכלתי ואוכל, as פרעה says here to Moshe (ספורנו) “You are going to destroy yourselves with this approach” and he is to become a רבים השיב מעון. Where originally he wanted a slave population, now they are not working—now it is a principled holding on to the essence of the significance of ישראל as expressed in his לןייה ותעקת וי הי בשלח. The question here is the perennial question of true human freedom, in which the מורדים believe that the only way to freedom is the insistence on maximal creativity and greater liberty for choice, and in which the truth is that the nature of Choice as a trap when Teshuva is merely a way out means that License/רשות is ultimately a loss of self, and a guaranteed יפול ברעה because it must lead to the מקשה לבו, where שמיעה, the acceptance of the ultimate עלילה in which הקב"ה is the ultimate עילה is an acceptance of אשרי אדם מפחד תמיד as service to ultimate Reality in which the final Question leads to תיובתא=תשובה. The ultimate development of the true רעות of Yisrael and מצרים, the reconnection to חן ויוסף וברית מילה, the desire to be משאיל, to cry over the loss of ישראל, the לוייה ישראל, all this was seeing in each other the true joint effort for exposing the incredible power of the human condition the עמי מצרים ונחלתי ישראל! The deeper connection to Nimrod is now clear, for just as the emergent Yisrael comes of an iteration of the initial output of the first application of the algorithm of Galut, so too is each Galut a more sophisticated application of the same output of the level of Minut of the previous גלויות, such that at the end אין בן דוד בא עד שיתהפכו של המלכות למינות, the connection of פרעה ונמרוש ועשו וצידה ובגדי נמרוד, and we can easily see how the development of human freedom and creativity is the very issue that currently divides the regressive religious forces, pitting Islam total הכנעה and complete lack of creativity and achievement on the one hand with the Western development, and is the overall thrust of the curve of human development, from the early Nimrodian forces of united humanity who stand up against God, the אנשי השם, who believe that the concept of loose freedom will lead to באר שחת (as Seforno has Pharaoh here telling Moshe!!), to the more inclusive World Civilization of מצרים, to the Multi-Lingual symphonic Greater Bavel, to the freedom of religion and ethnicity of Koresh, to the populism and sexual freedom of Ahashveirosh, to the true democracy and stirrings of science of Greece, to the machine translated of Language Infinity of the postmodern West—each a deeper and deeper מינות, yet each a closer and closer approximation to the true nature of מפחד תמיד and the underlying nature of Reality, yet each landing in a pit of solipsism and blindness, a באר שחת created by their own אל תפנו אל האללילים. Because the only true freedom must identify the Will of nature not just its behavior, for science rests on Incomplete Nature, which leaves no room for the most essential elements which Deacon calls "aboutness", that is, concepts like intentionality, meaning, normativity, purpose, and function; which Deacon groups together and labels as ententional phenomena. The entire point of the מכות is not the amazement but the clarity that deeper עילה of רבת העלילה relates Will to the emergence of Consciousness and Yisrael at the end. The entire nature of the war with גלות ומינות ונמרוד is a war of principle, a war of care for creation, and in this war the Churchillian principle of “Never, never, ever give in” is central. In the end, Menashe himself must be accepted for the same reason that Pharaoh is: it is not a matter of God, it is a matter of Man! Ultimately, either we fight for absolute reality which is actually the definition of the term תיובתא in an argument or chess game, or תשובה when it comes to the ultimate game of life. Only a sustaining path which unites the two apparently separate worlds of Liberty and Freedom, of רב ושמואל, of לילה משומר ובא מששת ימי בראשית and לילה משומר ובא מן במזיקין (the earliest magical and virtual thinking so much part of מסכת פסחים and ערבי פסחים וזוגות and dualism, of מצה כי לא יכלו להתמהמה and לחם עוני, of the multi-leveled calendar חודש הזה לכם – היום אתם יוצאים בחודש האביב; two תורות one from בראשית and the other from החודש הזה לכם, the ultimate integration of the פרשת הפקידה ופרשת הגאולה, the story of אל שדי and the שם המיוחד; of the change from the אות ברית מילה to the אות תפילין בבכור; of the nature of Language as Definitive שואל עצמו which integrates thought/information with the physical universe or communicative and logistic; Of בכור אדם ופטר חמור and חמורו של רפב"י…. Thus we either fight for בה"בראם which is both באברהם and בה' בראם or we fight for something Else, מדעתכם, and in the end fall into the same Life of Pi cage. It is ליל שימורים שומר מה מלילה which is אם תבעיון בעיו שובו אתיו (Zohar) The need for מצוות, for אשרי אדם מפחד תמיד, for pure עשייה which allows no מקשה לבו, the need to get the task done instead of centering upon one’s own image, כבוד, excellence, שם, achievement—all of that does not allow for escaping the vested interests of מקשה לבו יפול ברעה. There must be complete דבר נא, and not a hint of “Just get me OUT OF HERE”, only involvement in the nature of reality. The Terror of the job, of עבדות with no limits, of acceptance of pure יסורין as exactly the same expression of love as the gentleness of rocking the baby in the חדר המטות. The very “Arbeit Macht Frei” of Auschwitz. The achievement of the principled fight for freedom is what in the end delivered true freedom, but if there are compromises along the way then there is no freedom, and a penthouse in Manhattan is exactly as משעובד as עבדות למצרים. The “Arbeit Macht Frei” must have been a tremendous חיזוק למאמינים, all this after there was no longer עבודה לאבותינו במצרים. The participation in כן עשו בני ישראל means that the involvement is central, just as כל האוכל מצה כאילו נעשה שותף להקב"ה במעשה בראשית. Think of the difficulty that Chinese have in conceiving of מצוה that could possibly be personally relevant! This is so strongly expressed in the open-ended ואנחנו לא נדע which becomes Moshe’s terror at the open-ended nature of the מצוה that needs to be responded to, and making it clear to Pharaoh that this is the difference between a מלך בשר ודם and הקב"ה in terms of the absolute reality of the גזירה! To discover the Freedom of Teshuva, for it is הלכות תשובה that describe the essence of both Moshe and Pharaoh!, you must learn to identify your liberty with your freedom, all your achievements liked to your מצוות ותשובה, not an added spirituality or mindfulness, and this is the insistence on including ולא שמעו אל משה מקוצר רוח ומעבודה קשה, because though you can retain the freedom of choice in Auschwitz, without Liberty associated, the ability to achieve in the world, you have no discovered yourself as a single entity of משומר ובא מששת ימי בראשית. It is like the mathematics that becomes music, to directly experience the nature of the embedded love of the world The new understanding of the nature of the development of consciousness being directly connected to the nature of evolution itself can only be addressed by incorporating “ententional” elements in a primal description of nature, which to us is רצונו and חסד, and probably some primal form of אהבה which is why it becomes a powerful extension of the very nature of consciousness and seems to be the most clearly multi-linked across the nested spectrum of reality, and is deeply connected to the understanding of the nature of מצוה and שמיעה, and is involved as well with the quote from יחזקאל and the חסד נעוריך too, the very פסח-חס. After all, the only solution to the אכלתי ואוכל is the ברחתי ממך אליך and the deepest sense of love as it is developing in the new paradigm. This is central to true שמיעה in the context of אשרי אדם מפחד תמיד , the שמיעה of אם שמוע תשמעו, of נעשה ונשמע, because only experiencing the nature of one’s own consciousness as bound to the nature of reality can actually provide freedom on the level of the שבת=זכר ליציאת מצרים. Rabbi Weinberg 2026-05-20 09:45:36am Two Freedom Fighters - A new focus uniquely on Moshe,עד מתי יהיה ז"ה לנו למוקש – ז"ה משה האיש (רבינו בחיי), who is told to do things without mention of אהרון, and who is called in to פרעה without calling אהרן and the need to be particularly מחשיב אהרון at the end in the כן עשו and in the מצוה ראשונה. For there are now indeed personal protagonists for the first time, what is the correct vision not of God vs. King, but of Man vs. Man, the מבחר המין האנושי vs the Divine King Pharaoh. For it is the human condition which is here at stake, not the correct vision of God or Truth. What is the nature of the Human Freedom? The most painful התעללות from Pharaoh’s point of view is the fact that he should be the best one to fight the good battle of becoming the essence of Teshuva himself, defining Teshuva as not a “way out”, but as the ultimate way in! This is why it is הלכות תשובה that describe the essence of both Moshe and Pharaoh. Thus it required the penetration of the snake’s mind, the ultimate ב"א אל פרעה (Zohar). Understanding the protagonists Moshe and Pharaoh as Freedom Fighters, as the midrash calls them רעים ברזל בברזל יחד, just as אדם הראשון is originally מין היה because of his commitment to אכלתי ואוכל, as פרעה says here to Moshe (ספורנו) “You are going to destroy yourselves with this approach” and he is to become a רבים השיב מעון. Where originally he wanted a slave population, now they are not working—now it is a principled holding on to the essence of the significance of ישראל as expressed in his לןייה ותעקת וי הי בשלח. The question here is the perennial question of true human freedom, in which the מורדים believe that the only way to freedom is the insistence on maximal creativity and greater liberty for choice, and in which the truth is that the nature of Choice as a trap when Teshuva is merely a way out means that License/רשות is ultimately a loss of self, and a guaranteed יפול ברעה because it must lead to the מקשה לבו, where שמיעה, the acceptance of the ultimate עלילה in which הקב"ה is the ultimate עילה is an acceptance of אשרי אדם מפחד תמיד as service to ultimate Reality in which the final Question leads to תיובתא=תשובה. The ultimate development of the true רעות of Yisrael and מצרים, the reconnection to חן ויוסף וברית מילה, the desire to be משאיל, to cry over the loss of ישראל, the לוייה ישראל, all this was seeing in each other the true joint effort for exposing the incredible power of the human condition the עמי מצרים ונחלתי ישראל! The deeper connection to Nimrod is now clear, for just as the emergent Yisrael comes of an iteration of the initial output of the first application of the algorithm of Galut, so too is each Galut a more sophisticated application of the same output of the level of Minut of the previous גלויות, such that at the end אין בן דוד בא עד שיתהפכו של המלכות למינות, the connection of פרעה ונמרוש ועשו וצידה ובגדי נמרוד, and we can easily see how the development of human freedom and creativity is the very issue that currently divides the regressive religious forces, pitting Islam total הכנעה and complete lack of creativity and achievement on the one hand with the Western development, and is the overall thrust of the curve of human development, from the early Nimrodian forces of united humanity who stand up against God, the אנשי השם, who believe that the concept of loose freedom will lead to באר שחת (as Seforno has Pharaoh here telling Moshe!!), to the more inclusive World Civilization of מצרים, to the Multi-Lingual symphonic Greater Bavel, to the freedom of religion and ethnicity of Koresh, to the populism and sexual freedom of Ahashveirosh, to the true democracy and stirrings of science of Greece, to the machine translated of Language Infinity of the postmodern West—each a deeper and deeper מינות, yet each a closer and closer approximation to the true nature of מפחד תמיד and the underlying nature of Reality, yet each landing in a pit of solipsism and blindness, a באר שחת created by their own אל תפנו אל האללילים. Because the only true freedom must identify the Will of nature not just its behavior, for science rests on Incomplete Nature, which leaves no room for the most essential elements which Deacon calls "aboutness", that is, concepts like intentionality, meaning, normativity, purpose, and function; which Deacon groups together and labels as ententional phenomena. The entire point of the מכות is not the amazement but the clarity that deeper עילה of רבת העלילה relates Will to the emergence of Consciousness and Yisrael at the end. The entire nature of the war with גלות ומינות ונמרוד is a war of principle, a war of care for creation, and in this war the Churchillian principle of “Never, never, ever give in” is central. In the end, Menashe himself must be accepted for the same reason that Pharaoh is: it is not a matter of God, it is a matter of Man! Ultimately, either we fight for absolute reality which is actually the definition of the term תיובתא in an argument or chess game, or תשובה when it comes to the ultimate game of life. Only a sustaining path which unites the two apparently separate worlds of Liberty and Freedom, of רב ושמואל, of לילה משומר ובא מששת ימי בראשית and לילה משומר ובא מן במזיקין (the earliest magical and virtual thinking so much part of מסכת פסחים and ערבי פסחים וזוגות and dualism, of מצה כי לא יכלו להתמהמה and לחם עוני, of the multi-leveled calendar חודש הזה לכם – היום אתם יוצאים בחודש האביב; two תורות one from בראשית and the other from החודש הזה לכם, the ultimate integration of the פרשת הפקידה ופרשת הגאולה, the story of אל שדי and the שם המיוחד; of the change from the אות ברית מילה to the אות תפילין בבכור; of the nature of Language as Definitive שואל עצמו which integrates thought/information with the physical universe or communicative and logistic; Of בכור אדם ופטר חמור and חמורו של רפב"י…. Thus we either fight for בה"בראם which is both באברהם and בה' בראם or we fight for something Else, מדעתכם, and in the end fall into the same Life of Pi cage. It is ליל שימורים שומר מה מלילה which is אם תבעיון בעיו שובו אתיו (Zohar) The need for מצוות, for אשרי אדם מפחד תמיד, for pure עשייה which allows no מקשה לבו, the need to get the task done instead of centering upon one’s own image, כבוד, excellence, שם, achievement—all of that does not allow for escaping the vested interests of מקשה לבו יפול ברעה. There must be complete דבר נא, and not a hint of “Just get me OUT OF HERE”, only involvement in the nature of reality. The Terror of the job, of עבדות with no limits, of acceptance of pure יסורין as exactly the same expression of love as the gentleness of rocking the baby in the חדר המטות. The very “Arbeit Macht Frei” of Auschwitz. The achievement of the principled fight for freedom is what in the end delivered true freedom, but if there are compromises along the way then there is no freedom, and a penthouse in Manhattan is exactly as משעובד as עבדות למצרים. The “Arbeit Macht Frei” must have been a tremendous חיזוק למאמינים, all this after there was no longer עבודה לאבותינו במצרים. The participation in כן עשו בני ישראל means that the involvement is central, just as כל האוכל מצה כאילו נעשה שותף להקב"ה במעשה בראשית. Think of the difficulty that Chinese have in conceiving of מצוה that could possibly be personally relevant! This is so strongly expressed in the open-ended ואנחנו לא נדע which becomes Moshe’s terror at the open-ended nature of the מצוה that needs to be responded to, and making it clear to Pharaoh that this is the difference between a מלך בשר ודם and הקב"ה in terms of the absolute reality of the גזירה! To discover the Freedom of Teshuva, for it is הלכות תשובה that describe the essence of both Moshe and Pharaoh!, you must learn to identify your liberty with your freedom, all your achievements liked to your מצוות ותשובה, not an added spirituality or mindfulness, and this is the insistence on including ולא שמעו אל משה מקוצר רוח ומעבודה קשה, because though you can retain the freedom of choice in Auschwitz, without Liberty associated, the ability to achieve in the world, you have no discovered yourself as a single entity of משומר ובא מששת ימי בראשית. It is like the mathematics that becomes music, to directly experience the nature of the embedded love of the world The new understanding of the nature of the development of consciousness being directly connected to the nature of evolution itself can only be addressed by incorporating “ententional” elements in a primal description of nature, which to us is רצונו and חסד, and probably some primal form of אהבה which is why it becomes a powerful extension of the very nature of consciousness and seems to be the most clearly multi-linked across the nested spectrum of reality, and is deeply connected to the understanding of the nature of מצוה and שמיעה, and is involved as well with the quote from יחזקאל and the חסד נעוריך too, the very פסח-חס. After all, the only solution to the אכלתי ואוכל is the ברחתי ממך אליך and the deepest sense of love as it is developing in the new paradigm. This is central to true שמיעה in the context of אשרי אדם מפחד תמיד , the שמיעה of אם שמוע תשמעו, of נעשה ונשמע, because only experiencing the nature of one’s own consciousness as bound to the nature of reality can actually provide freedom on the level of the שבת=זכר ליציאת מצרים. Rabbi Weinberg 2026-05-20 09:45:36am Circumcised Speech - Theme 5777: “Circumcised Speech” : The inordinate presence of the שליחות משה throughout the entire beginning of the parasha—the need for רבינו, נביאות, איש דברים is entirely in terms of the deepest sense of יאמינו בי, which is the only way to truly share what you want to share and not say what you want to say. The willingness for articulation to be בינו לבין עצמו, the full integrity of one’s own vision without concern for מי שמך לאיש or any attendant concerns, is the only way to share something more than a thought. In the end, it is the mind of Moshe which must be shared to make him רבינו. This means that the nature of גאולה itself, even including אין לך בן חורין אלא מי שעוסק בתורה can only be achieved with the incredible sharing of Mind itself and of תן בני לבך לי which is a sine qua none of relationship to חכמה/reality in משלי. The establishment of the ברכות ההפטרה here together with נאמנות- נביאי אמת – בחירה במשה בחירה בישראל – האומר ועושה and the redefinition of the entire ברית תורה from this point until the end: שבוע שנשבעתי לכם קיימתי But then the יאמינו בי for which Moshe longed had nothing to do with whether they would believe the fact, but whether it would have any ultimate meaning. It was about this that he said לא איש דברים in terms of communication with the words and not with the existential fullness which is true Torah, a sרשב"י prohibited anyone from entering his חבורה who was not completely in love with every member of the חברים, why תלמידי חכמים are called חבירים, ריעים ,חובב, חבר, רעואל. But once there was a willingness to go in the basis of the external temporary belief in the details, then if nothing physical is achieved למה זה שלחתני. This dual tiered פסל מיכה/ערב רב/עגל למה יחרה אפך on the one hand and the מה ה' אלקיך שואל on the other, is the ongoing reality of the two levels of רב ושמואל in the Haggada, and may even reflect on the ongoing presence of פקידה in the continued גאולה. But the overall context of מתחילה עע"ז and the והביאתים אלי defines the ability to share. This is true in terms of the ultimate רב ותלמיד דהיינו הקב"ה ומשה התלמיד כמה סרבן הרב כמה קשה, and is the difference between יהושע וע' זקנים. In this parasha of learning to speak without needing to touch anyone but yourself, or better yet, just to be the אלקים לאהרן as the מקור נביאות וחזון, it becomes evident that there is a total distinction between the mechanical communication and the essential נביאות which is communicated in love. This is the וליהושע שהוא תלמידו של משה..... The astonishing differences between the parshiyot hage’ula require breaking down into their parts: 1. The difference between ואת הכוכבים and חביבין ככוכבים כולם בשמות יקרא 2. Between whatever is provided by the reality of Brit and the human experience of פקידה and its intimacy, the latter leads to פסל מיכה - ערב רב and the arguments of Moshe, the latter to ליל שימורים – משומר ובא ממשת ימי בראשית 3. Between the א-ל שד-י and שמי השם, one only hands over and the other creates. This relates directly to the מדרגה of ראשית ובשביל ישראל; but the handing over requires freedom as אשר ברא לעשות and represents the earlier level of מילה; the second requires the deeper layer of מילה which relates to ערל שפתיים 4. Between the first inability to listen and the later removal of options of teshuva and need for consequences, 5. Between an אמונה based on חזקה ואות which is the difference between mechanical and נביא אמת 6. Between רב ושמואל and מתחילה עע"ז and הלכות ע"ז and theעבדים היינו ויוציאנו simple כי פקד את ב"י… the inability to listen is precisely the basis of ע"ז – אל תפנו אל מדעתכם 7. The difference between the responses to the לא ידע את יוסף Understanding the interrelationship of the beginning and end of the parasha relate to non-שמיעה and how this is the entire meaning of Rambam’s מתחילה עע"ז without even mentioning יציאת מצרים The re-creation of חן יוסף as part of ערל שפתיים – seeing the development from אשר לא ידע את יוסף and שלומי אמוני ישראל and the הפך לבם לשהוא אותם and the restoration of חן העם with מילה ופסח, and even from the mistreatment of שרה אמנו with the sex doll! The role of Aharon as מקרב הבריות as the נביא למשה as the “Born for Love” as the ability to communicate before Moshe’s mind is shareable through the אלו הדברים. The essence of לימוד תורה is precisely love, the לית דין בעי מילף, the גדול שימשוש, the נקרא רע אהוב Rabbi Weinberg 2026-05-20 09:45:36am Circumcised Speech - Theme 5777: “Circumcised Speech” : The inordinate presence of the שליחות משה throughout the entire beginning of the parasha—the need for רבינו, נביאות, איש דברים is entirely in terms of the deepest sense of יאמינו בי, which is the only way to truly share what you want to share and not say what you want to say. The willingness for articulation to be בינו לבין עצמו, the full integrity of one’s own vision without concern for מי שמך לאיש or any attendant concerns, is the only way to share something more than a thought. In the end, it is the mind of Moshe which must be shared to make him רבינו. This means that the nature of גאולה itself, even including אין לך בן חורין אלא מי שעוסק בתורה can only be achieved with the incredible sharing of Mind itself and of תן בני לבך לי which is a sine qua none of relationship to חכמה/reality in משלי. The establishment of the ברכות ההפטרה here together with נאמנות- נביאי אמת – בחירה במשה בחירה בישראל – האומר ועושה and the redefinition of the entire ברית תורה from this point until the end: שבוע שנשבעתי לכם קיימתי But then the יאמינו בי for which Moshe longed had nothing to do with whether they would believe the fact, but whether it would have any ultimate meaning. It was about this that he said לא איש דברים in terms of communication with the words and not with the existential fullness which is true Torah, a sרשב"י prohibited anyone from entering his חבורה who was not completely in love with every member of the חברים, why תלמידי חכמים are called חבירים, ריעים ,חובב, חבר, רעואל. But once there was a willingness to go in the basis of the external temporary belief in the details, then if nothing physical is achieved למה זה שלחתני. This dual tiered פסל מיכה/ערב רב/עגל למה יחרה אפך on the one hand and the מה ה' אלקיך שואל on the other, is the ongoing reality of the two levels of רב ושמואל in the Haggada, and may even reflect on the ongoing presence of פקידה in the continued גאולה. But the overall context of מתחילה עע"ז and the והביאתים אלי defines the ability to share. This is true in terms of the ultimate רב ותלמיד דהיינו הקב"ה ומשה התלמיד כמה סרבן הרב כמה קשה, and is the difference between יהושע וע' זקנים. In this parasha of learning to speak without needing to touch anyone but yourself, or better yet, just to be the אלקים לאהרן as the מקור נביאות וחזון, it becomes evident that there is a total distinction between the mechanical communication and the essential נביאות which is communicated in love. This is the וליהושע שהוא תלמידו של משה..... The astonishing differences between the parshiyot hage’ula require breaking down into their parts: 1. The difference between ואת הכוכבים and חביבין ככוכבים כולם בשמות יקרא 2. Between whatever is provided by the reality of Brit and the human experience of פקידה and its intimacy, the latter leads to פסל מיכה - ערב רב and the arguments of Moshe, the latter to ליל שימורים – משומר ובא ממשת ימי בראשית 3. Between the א-ל שד-י and שמי השם, one only hands over and the other creates. This relates directly to the מדרגה of ראשית ובשביל ישראל; but the handing over requires freedom as אשר ברא לעשות and represents the earlier level of מילה; the second requires the deeper layer of מילה which relates to ערל שפתיים 4. Between the first inability to listen and the later removal of options of teshuva and need for consequences, 5. Between an אמונה based on חזקה ואות which is the difference between mechanical and נביא אמת 6. Between רב ושמואל and מתחילה עע"ז and הלכות ע"ז and theעבדים היינו ויוציאנו simple כי פקד את ב"י… the inability to listen is precisely the basis of ע"ז – אל תפנו אל מדעתכם 7. The difference between the responses to the לא ידע את יוסף Understanding the interrelationship of the beginning and end of the parasha relate to non-שמיעה and how this is the entire meaning of Rambam’s מתחילה עע"ז without even mentioning יציאת מצרים The re-creation of חן יוסף as part of ערל שפתיים – seeing the development from אשר לא ידע את יוסף and שלומי אמוני ישראל and the הפך לבם לשהוא אותם and the restoration of חן העם with מילה ופסח, and even from the mistreatment of שרה אמנו with the sex doll! The role of Aharon as מקרב הבריות as the נביא למשה as the “Born for Love” as the ability to communicate before Moshe’s mind is shareable through the אלו הדברים. The essence of לימוד תורה is precisely love, the לית דין בעי מילף, the גדול שימשוש, the נקרא רע אהוב Rabbi Weinberg 2026-05-20 09:45:36am Implantation and Iteration - The only full possibility of גאולה is with the nourishment of the participation in ברית which must include not simply the growth of אימה חשיכה גדולה נופלת, but the deep understanding of the nested evolution of מעשה בראשית in תוהו ובוהו – חושך – פני תהום – רוח מרחפת. These are much more than a growth curve, much more than a Khunian history of revolutions which come when the massive pressure for new paradigm reaches a tipping point. This requires the iteration of the emergent Yisrael into the next phase of תוהו-אונים until a new more Universal ישראל emerges, just as here the Midrash sees מצרים as central to the nature of גלות וגאולה overall, and the גואל אחרון כגואל ראשון. Each phase requires again a שרצים, a loss to תוהו and pure אפרים וכמנשה in order to emerge with a higher level Yisrael or the previous emergence will prevent any development beyond the previous paradigm, as in today, the essence of the Rambam’s ארבע תעניות. The amazing nature of נמשלו לכוכבים which were the very things that were unmentioned in the original ציווי הבריאה. The difference central to the transition from מרב אונים ואמיץ כח of א-ל שד-י which does not allow for uniqueness but only the fullness of the Earth as אדם out of the chaos which is local, and the movement from that ד"י (the die is cast, limited) into the שמי ה' לא נודעתי להם is the change into the complete uniqueness, far beyond the simple expressions of the שבעים אומות as מספר בני ישראל into the only true uniqueness, which calls for an entire system of unique chemistry and history sharing none of the biological background with any other. What a vision of splendid isolation and power, stature and absolute שליטה over one area of the universe. The central importance of the ירידת השכינה לכל הגלויות and the meaning of אקיה אשר אקיה and its centrality to the changes imposed by Moshe on this story of פקידה only make sense within the perspective of the development from a בריאה where כוכבים are not even on the menu to a more developed מרב אונים ואמיץ כח where the centrality of ברית מילה is to the development of information that is so extraordinarily unique that it stands as a world unto itself. In that case, we can see the problem of emergent development, in that the moment it stands as a completed Yisrael it makes the further development nearly impossible as emergence, because the מרב אונים which takes us all the way back to the essence of יעקב בשם ישראל in terms of ובאונו שרה את האלהים requires running with the new in a way that allows the emergence from a התהלך לפני into a new reality. Unless there is an iteration in which the previous emergent output is allowed to develop chaotically, there is only development but no new paradigm possible. This is the reason the וישרצ"ו is so necessary, as it makes possible the new מרב אונים which is said following כולם בשמות יקרא because of this. The extraordinary trick of mentioning the מספר בני ישראל בשמותם at the moment of their original emergence in ויגש and then repeating it here as the הבאים ישרש יעקב, the relationship to חוסך שבטו שונא בנו and the nature of תוכחה in the sense that ספר דברים is תכחה sees it as implantation which flowers again יציץ ויפרח into a new בשביל ישראל here again a ראשית תבואתו as mentioned in the Sefardic הפטרה מתחילת ירמיה. The nourishment of גאולה in every step of this parasha, as the generic reproduction of שרצים becomes through the מסירות נפש and clarity the very בתים of חומש פקודים! Translating the אונים into כח, into the צבאות to come, the כל צבאם=על צבאותם, the יעקב into ישראל, the ראשית into לישועתך קויתי השם on an individual level. In the end ראשית is גאולה בשביל ישראל and not just כ"ח מעשיו, the essence of this ספר השני! Just as in the end the escape into hyperspace is part of the חזרו למעלת אבותם such that the משכן וארון encompassing the שדיי"ם א-ל ש-די provides a way out of the solar system locality…. It was Moshe who was the entire transition between הנהגת קל שקי and the שם השם, who needed to bring out the difference between the local עת"ה תראה and the universal כוכבים, and the nature of Yisrael is itself defined by כוכבים and the possibilities of universal uniqueness as the true meaning of מעשה בראשית, going from the mere סדר המחנות into the חומש הפקודים of individuals: שמות as the essence of freedom, meaning, choice, endless reality, לכל צדיק וצדיק ש"י עולמות. Yet this is the same Moshe who has the opposite problem with ואתה פה עמוד עמדי later, and the integration of קול ודיבור is the issue (according to the Zohar) the inability to see the entirety in an articulated (literally: detailed separation, which is verbal דיבור: “articulation”! This is the כלל ופרט). The process of גאולה is becoming the very essence of the שמות as personal nouns, as unique as nouns that אדם הראשון needed to be קורא to כלל and then to see in the individuals as expressions of כלל- אם כל חי אדם-מן האדמה. יפה אמרת – אקיה שלחני may be no different than כן דברת as said to Pharaoh: יפה דברת (רש"י) and indeed the complete commitment to the local is duly noted. But פקידה is understandable only by those who need the אונים of emergence—in reality the frustration of Moshe in communication to minds as yet unprepared and a rejection of lower-level אמונה was a denial of פקידה which he indeed was not part of. He emerged out of the water as a fully developed אור הגנוז of יעקב ויוסף, his own שמש needing to include the very נצח that provided the support in Creation needed by Yosef. His vision is the vision of Final גאולה and not of iteration and gentle communication with a future yet unborn, and the תוכחות of implantation would be his in דברים, לשון תוכח"ה Summary: understanding the deeper meaning of פקידה and its differentiation from the actual implementation of brit. Noting that until Va’era there was no direct implementation of brit, only an offshoot of brit called פקוד פקדתי. Now we hear “Either it is included in Brit or not---if it is it will happen, if it is not nothing you say will change the process in the least!” which is an insight into the deep reality of brit. But until now there was every reason to expect that Moshe’s feelings would indeed make all the difference in the world, and indeed changed the nature of the שליחות and even created the מסלול פסל מיכה. But that means that the nature of the emotional context, the experiential context, is part of the experience of the intimacy of פקידה as conception, and this takes maximal advantage of Moshe as responsive בשר, first expressed in his spontaneous responses on the two days when he was יוצא במצרים. The depth of his experiential care characterizes all the craziness of his spontaneous responses, whether to בני לוי or at מי מריבה or with בני ראובן ובני גד. Moshe as בשר actually allows the פקידה to conceive through the interrelationship with the Navi-Mind, and is shaped by his own experiences and perceptions. This functioning of Brit is the first step to the actual Torah, and is the reason that the שליחות actually defines the brit of Torah from the first אתה תראה through הראיתיך בעיניך and the לאמר להם: שבוע שנשבעתי לכם קימתיו. Creating the מקבלי הברית and the ויזעקו מן העבודה, the humanity and intimacy… Rabbi Weinberg 2026-05-20 09:45:36am Implantation and Iteration - The only full possibility of גאולה is with the nourishment of the participation in ברית which must include not simply the growth of אימה חשיכה גדולה נופלת, but the deep understanding of the nested evolution of מעשה בראשית in תוהו ובוהו – חושך – פני תהום – רוח מרחפת. These are much more than a growth curve, much more than a Khunian history of revolutions which come when the massive pressure for new paradigm reaches a tipping point. This requires the iteration of the emergent Yisrael into the next phase of תוהו-אונים until a new more Universal ישראל emerges, just as here the Midrash sees מצרים as central to the nature of גלות וגאולה overall, and the גואל אחרון כגואל ראשון. Each phase requires again a שרצים, a loss to תוהו and pure אפרים וכמנשה in order to emerge with a higher level Yisrael or the previous emergence will prevent any development beyond the previous paradigm, as in today, the essence of the Rambam’s ארבע תעניות. The amazing nature of נמשלו לכוכבים which were the very things that were unmentioned in the original ציווי הבריאה. The difference central to the transition from מרב אונים ואמיץ כח of א-ל שד-י which does not allow for uniqueness but only the fullness of the Earth as אדם out of the chaos which is local, and the movement from that ד"י (the die is cast, limited) into the שמי ה' לא נודעתי להם is the change into the complete uniqueness, far beyond the simple expressions of the שבעים אומות as מספר בני ישראל into the only true uniqueness, which calls for an entire system of unique chemistry and history sharing none of the biological background with any other. What a vision of splendid isolation and power, stature and absolute שליטה over one area of the universe. The central importance of the ירידת השכינה לכל הגלויות and the meaning of אקיה אשר אקיה and its centrality to the changes imposed by Moshe on this story of פקידה only make sense within the perspective of the development from a בריאה where כוכבים are not even on the menu to a more developed מרב אונים ואמיץ כח where the centrality of ברית מילה is to the development of information that is so extraordinarily unique that it stands as a world unto itself. In that case, we can see the problem of emergent development, in that the moment it stands as a completed Yisrael it makes the further development nearly impossible as emergence, because the מרב אונים which takes us all the way back to the essence of יעקב בשם ישראל in terms of ובאונו שרה את האלהים requires running with the new in a way that allows the emergence from a התהלך לפני into a new reality. Unless there is an iteration in which the previous emergent output is allowed to develop chaotically, there is only development but no new paradigm possible. This is the reason the וישרצ"ו is so necessary, as it makes possible the new מרב אונים which is said following כולם בשמות יקרא because of this. The extraordinary trick of mentioning the מספר בני ישראל בשמותם at the moment of their original emergence in ויגש and then repeating it here as the הבאים ישרש יעקב, the relationship to חוסך שבטו שונא בנו and the nature of תוכחה in the sense that ספר דברים is תכחה sees it as implantation which flowers again יציץ ויפרח into a new בשביל ישראל here again a ראשית תבואתו as mentioned in the Sefardic הפטרה מתחילת ירמיה. The nourishment of גאולה in every step of this parasha, as the generic reproduction of שרצים becomes through the מסירות נפש and clarity the very בתים of חומש פקודים! Translating the אונים into כח, into the צבאות to come, the כל צבאם=על צבאותם, the יעקב into ישראל, the ראשית into לישועתך קויתי השם on an individual level. In the end ראשית is גאולה בשביל ישראל and not just כ"ח מעשיו, the essence of this ספר השני! Just as in the end the escape into hyperspace is part of the חזרו למעלת אבותם such that the משכן וארון encompassing the שדיי"ם א-ל ש-די provides a way out of the solar system locality…. It was Moshe who was the entire transition between הנהגת קל שקי and the שם השם, who needed to bring out the difference between the local עת"ה תראה and the universal כוכבים, and the nature of Yisrael is itself defined by כוכבים and the possibilities of universal uniqueness as the true meaning of מעשה בראשית, going from the mere סדר המחנות into the חומש הפקודים of individuals: שמות as the essence of freedom, meaning, choice, endless reality, לכל צדיק וצדיק ש"י עולמות. Yet this is the same Moshe who has the opposite problem with ואתה פה עמוד עמדי later, and the integration of קול ודיבור is the issue (according to the Zohar) the inability to see the entirety in an articulated (literally: detailed separation, which is verbal דיבור: “articulation”! This is the כלל ופרט). The process of גאולה is becoming the very essence of the שמות as personal nouns, as unique as nouns that אדם הראשון needed to be קורא to כלל and then to see in the individuals as expressions of כלל- אם כל חי אדם-מן האדמה. יפה אמרת – אקיה שלחני may be no different than כן דברת as said to Pharaoh: יפה דברת (רש"י) and indeed the complete commitment to the local is duly noted. But פקידה is understandable only by those who need the אונים of emergence—in reality the frustration of Moshe in communication to minds as yet unprepared and a rejection of lower-level אמונה was a denial of פקידה which he indeed was not part of. He emerged out of the water as a fully developed אור הגנוז of יעקב ויוסף, his own שמש needing to include the very נצח that provided the support in Creation needed by Yosef. His vision is the vision of Final גאולה and not of iteration and gentle communication with a future yet unborn, and the תוכחות of implantation would be his in דברים, לשון תוכח"ה Summary: understanding the deeper meaning of פקידה and its differentiation from the actual implementation of brit. Noting that until Va’era there was no direct implementation of brit, only an offshoot of brit called פקוד פקדתי. Now we hear “Either it is included in Brit or not---if it is it will happen, if it is not nothing you say will change the process in the least!” which is an insight into the deep reality of brit. But until now there was every reason to expect that Moshe’s feelings would indeed make all the difference in the world, and indeed changed the nature of the שליחות and even created the מסלול פסל מיכה. But that means that the nature of the emotional context, the experiential context, is part of the experience of the intimacy of פקידה as conception, and this takes maximal advantage of Moshe as responsive בשר, first expressed in his spontaneous responses on the two days when he was יוצא במצרים. The depth of his experiential care characterizes all the craziness of his spontaneous responses, whether to בני לוי or at מי מריבה or with בני ראובן ובני גד. Moshe as בשר actually allows the פקידה to conceive through the interrelationship with the Navi-Mind, and is shaped by his own experiences and perceptions. This functioning of Brit is the first step to the actual Torah, and is the reason that the שליחות actually defines the brit of Torah from the first אתה תראה through הראיתיך בעיניך and the לאמר להם: שבוע שנשבעתי לכם קימתיו. Creating the מקבלי הברית and the ויזעקו מן העבודה, the humanity and intimacy… Rabbi Weinberg 2026-05-20 09:45:36am Implantation and Iteration - The only full possibility of גאולה is with the nourishment of the participation in ברית which must include not simply the growth of אימה חשיכה גדולה נופלת, but the deep understanding of the nested evolution of מעשה בראשית in תוהו ובוהו – חושך – פני תהום – רוח מרחפת. These are much more than a growth curve, much more than a Khunian history of revolutions which come when the massive pressure for new paradigm reaches a tipping point. This requires the iteration of the emergent Yisrael into the next phase of תוהו-אונים until a new more Universal ישראל emerges, just as here the Midrash sees מצרים as central to the nature of גלות וגאולה overall, and the גואל אחרון כגואל ראשון. Each phase requires again a שרצים, a loss to תוהו and pure אפרים וכמנשה in order to emerge with a higher level Yisrael or the previous emergence will prevent any development beyond the previous paradigm, as in today, the essence of the Rambam’s ארבע תעניות. The amazing nature of נמשלו לכוכבים which were the very things that were unmentioned in the original ציווי הבריאה. The difference central to the transition from מרב אונים ואמיץ כח of א-ל שד-י which does not allow for uniqueness but only the fullness of the Earth as אדם out of the chaos which is local, and the movement from that ד"י (the die is cast, limited) into the שמי ה' לא נודעתי להם is the change into the complete uniqueness, far beyond the simple expressions of the שבעים אומות as מספר בני ישראל into the only true uniqueness, which calls for an entire system of unique chemistry and history sharing none of the biological background with any other. What a vision of splendid isolation and power, stature and absolute שליטה over one area of the universe. The central importance of the ירידת השכינה לכל הגלויות and the meaning of אקיה אשר אקיה and its centrality to the changes imposed by Moshe on this story of פקידה only make sense within the perspective of the development from a בריאה where כוכבים are not even on the menu to a more developed מרב אונים ואמיץ כח where the centrality of ברית מילה is to the development of information that is so extraordinarily unique that it stands as a world unto itself. In that case, we can see the problem of emergent development, in that the moment it stands as a completed Yisrael it makes the further development nearly impossible as emergence, because the מרב אונים which takes us all the way back to the essence of יעקב בשם ישראל in terms of ובאונו שרה את האלהים requires running with the new in a way that allows the emergence from a התהלך לפני into a new reality. Unless there is an iteration in which the previous emergent output is allowed to develop chaotically, there is only development but no new paradigm possible. This is the reason the וישרצ"ו is so necessary, as it makes possible the new מרב אונים which is said following כולם בשמות יקרא because of this. The extraordinary trick of mentioning the מספר בני ישראל בשמותם at the moment of their original emergence in ויגש and then repeating it here as the הבאים ישרש יעקב, the relationship to חוסך שבטו שונא בנו and the nature of תוכחה in the sense that ספר דברים is תכחה sees it as implantation which flowers again יציץ ויפרח into a new בשביל ישראל here again a ראשית תבואתו as mentioned in the Sefardic הפטרה מתחילת ירמיה. The nourishment of גאולה in every step of this parasha, as the generic reproduction of שרצים becomes through the מסירות נפש and clarity the very בתים of חומש פקודים! Translating the אונים into כח, into the צבאות to come, the כל צבאם=על צבאותם, the יעקב into ישראל, the ראשית into לישועתך קויתי השם on an individual level. In the end ראשית is גאולה בשביל ישראל and not just כ"ח מעשיו, the essence of this ספר השני! Just as in the end the escape into hyperspace is part of the חזרו למעלת אבותם such that the משכן וארון encompassing the שדיי"ם א-ל ש-די provides a way out of the solar system locality…. It was Moshe who was the entire transition between הנהגת קל שקי and the שם השם, who needed to bring out the difference between the local עת"ה תראה and the universal כוכבים, and the nature of Yisrael is itself defined by כוכבים and the possibilities of universal uniqueness as the true meaning of מעשה בראשית, going from the mere סדר המחנות into the חומש הפקודים of individuals: שמות as the essence of freedom, meaning, choice, endless reality, לכל צדיק וצדיק ש"י עולמות. Yet this is the same Moshe who has the opposite problem with ואתה פה עמוד עמדי later, and the integration of קול ודיבור is the issue (according to the Zohar) the inability to see the entirety in an articulated (literally: detailed separation, which is verbal דיבור: “articulation”! This is the כלל ופרט). The process of גאולה is becoming the very essence of the שמות as personal nouns, as unique as nouns that אדם הראשון needed to be קורא to כלל and then to see in the individuals as expressions of כלל- אם כל חי אדם-מן האדמה. יפה אמרת – אקיה שלחני may be no different than כן דברת as said to Pharaoh: יפה דברת (רש"י) and indeed the complete commitment to the local is duly noted. But פקידה is understandable only by those who need the אונים of emergence—in reality the frustration of Moshe in communication to minds as yet unprepared and a rejection of lower-level אמונה was a denial of פקידה which he indeed was not part of. He emerged out of the water as a fully developed אור הגנוז of יעקב ויוסף, his own שמש needing to include the very נצח that provided the support in Creation needed by Yosef. His vision is the vision of Final גאולה and not of iteration and gentle communication with a future yet unborn, and the תוכחות of implantation would be his in דברים, לשון תוכח"ה Summary: understanding the deeper meaning of פקידה and its differentiation from the actual implementation of brit. Noting that until Va’era there was no direct implementation of brit, only an offshoot of brit called פקוד פקדתי. Now we hear “Either it is included in Brit or not---if it is it will happen, if it is not nothing you say will change the process in the least!” which is an insight into the deep reality of brit. But until now there was every reason to expect that Moshe’s feelings would indeed make all the difference in the world, and indeed changed the nature of the שליחות and even created the מסלול פסל מיכה. But that means that the nature of the emotional context, the experiential context, is part of the experience of the intimacy of פקידה as conception, and this takes maximal advantage of Moshe as responsive בשר, first expressed in his spontaneous responses on the two days when he was יוצא במצרים. The depth of his experiential care characterizes all the craziness of his spontaneous responses, whether to בני לוי or at מי מריבה or with בני ראובן ובני גד. Moshe as בשר actually allows the פקידה to conceive through the interrelationship with the Navi-Mind, and is shaped by his own experiences and perceptions. This functioning of Brit is the first step to the actual Torah, and is the reason that the שליחות actually defines the brit of Torah from the first אתה תראה through הראיתיך בעיניך and the לאמר להם: שבוע שנשבעתי לכם קימתיו. Creating the מקבלי הברית and the ויזעקו מן העבודה, the humanity and intimacy… Rabbi Weinberg 2026-05-20 09:45:36am Vision, Structure, and Ends - Theme 5777 “Vision, Structure, and Ends”: The injection, inception, implantation into the future of both the רב אונים and the אמיץ כח that creates the כוכבים who are ישראל carrying that future to the stars. The moments of those injections, carried by בני עלייה, are characterized by the hallmark of the required creativity demanded by א-ל שד-י, the very “Enough!” being the nourishing breasts of the future, as were משה ואהרן and the תורת השם themselves, a hallmark that contains the two elements of vision and structure which together can lead to an End. Vision without structure becomes Ideology, Religion, Stasis; Structure without vision becomes Taxonomy, Recipe, Models of reality. The delicate balance between the two provides the open-ended commitment to an End which is unimaginable yet נפלאתה , an existential participation which takes one to the stars. The injection of רבינו הקדוש of יעקב אבינו, of רחל אמנו, of דניאל, of Yosef inserted into the Nile as a קבורה all in the context of קבורה and at times of חולשא וחולי, are to enable (as להבדיל were the attempts to make Lenin and Mao into קבורה כיעקב and what מצרים would have done to יעקב or Yisrael to Moshe) The interrelationship between those acting as און והתהלכות לפני וכיבוש which requires the שבוע as the קיום א-ל שד-י שאמרתי די which is the אלמלא יצאו יחריבו כל העולם כולו. The כח מעשיו is only the כח component of לתת להם נחלת , but the בשביל ישראל includes both elements and the כיבוש – קבורה – לישועתך קויתי – און - כח - Rabbi Weinberg 2026-05-20 09:45:36am Vision, Structure, and Ends - Theme 5777 “Vision, Structure, and Ends”: The injection, inception, implantation into the future of both the רב אונים and the אמיץ כח that creates the כוכבים who are ישראל carrying that future to the stars. The moments of those injections, carried by בני עלייה, are characterized by the hallmark of the required creativity demanded by א-ל שד-י, the very “Enough!” being the nourishing breasts of the future, as were משה ואהרן and the תורת השם themselves, a hallmark that contains the two elements of vision and structure which together can lead to an End. Vision without structure becomes Ideology, Religion, Stasis; Structure without vision becomes Taxonomy, Recipe, Models of reality. The delicate balance between the two provides the open-ended commitment to an End which is unimaginable yet נפלאתה , an existential participation which takes one to the stars. The injection of רבינו הקדוש of יעקב אבינו, of רחל אמנו, of דניאל, of Yosef inserted into the Nile as a קבורה all in the context of קבורה and at times of חולשא וחולי, are to enable (as להבדיל were the attempts to make Lenin and Mao into קבורה כיעקב and what מצרים would have done to יעקב or Yisrael to Moshe) The interrelationship between those acting as און והתהלכות לפני וכיבוש which requires the שבוע as the קיום א-ל שד-י שאמרתי די which is the אלמלא יצאו יחריבו כל העולם כולו. The כח מעשיו is only the כח component of לתת להם נחלת , but the בשביל ישראל includes both elements and the כיבוש – קבורה – לישועתך קויתי – און - כח - Rabbi Weinberg 2026-05-20 09:45:36am Suicide Mission - Rabbi Weinberg 2026-05-20 09:45:36am Suicide Mission - Rabbi Weinberg 2026-05-20 09:45:36am Suicide Mission - Rabbi Weinberg 2026-05-20 09:45:36am The Art of Confusion - The willingness immediately after discovering the vulnerability of the גיד הנשה to support יום הכיפורים and to recognize its relationship to נדר: The transition from בבטן עקב את אחיו ובאנו שרה את האלהים to vulnerability and הכנעה is precisely why we see here the שעיר התשתלח and the תק"פ בהמות and the מתנות לעשו ושעיר לעזאזל, which he is brought to understand is meaningful in terms of נדר which is itself related to בל תאחר וסוכ"ת and to כל נדרי and the essence of ימי הדין. Reuven was totally מדה כנגד מדה not only because he destroyed the arrangement of the דודאים, but also because he apparently wanted to prevent the thirteen shevatim coming from Ya’akov directly, which is why one of the שבטים had to be split. But because he did not support the healing of the רחל לאה rift, he could not be considered Leah’s son for כל החרישות שחרש were for the בכור רחל, and in the end it is her בכור who must take that right, which is given unaccountably within the same parasha as the two מצבות, one of Rachel and one of the ברכה אני קל שקל גוי וקהל גוים which is the מקור of the ראו מה בן בני. According to the Zohar, this is the reason that he was called by such a generic name: ראו! בן! Because it was not really Leah’s son to give a name to, and thus became called על שם נתינת הבכור ליוסף within the context of the overall parasha which describes the relationship of the בכורה וברכה ליעקב מעשיו which Leah invoked directly as the reason for her lying to him. But her son destroyed the entire justification here in מגדל עדר and it became a requirement of מגדל עדר itself to fix where זקני יהודה באפרת בית לחם יהודה had to agree to כרחל ולאה אשר בנו שניהם and this was the reason according to Ramban that he buried here instead of in בית לחם so that she be in the חלקת בנימין or at least closer to it. Rabbi Weinberg 2026-05-20 09:45:36am The Art of Confusion - The willingness immediately after discovering the vulnerability of the גיד הנשה to support יום הכיפורים and to recognize its relationship to נדר: The transition from בבטן עקב את אחיו ובאנו שרה את האלהים to vulnerability and הכנעה is precisely why we see here the שעיר התשתלח and the תק"פ בהמות and the מתנות לעשו ושעיר לעזאזל, which he is brought to understand is meaningful in terms of נדר which is itself related to בל תאחר וסוכ"ת and to כל נדרי and the essence of ימי הדין. Reuven was totally מדה כנגד מדה not only because he destroyed the arrangement of the דודאים, but also because he apparently wanted to prevent the thirteen shevatim coming from Ya’akov directly, which is why one of the שבטים had to be split. But because he did not support the healing of the רחל לאה rift, he could not be considered Leah’s son for כל החרישות שחרש were for the בכור רחל, and in the end it is her בכור who must take that right, which is given unaccountably within the same parasha as the two מצבות, one of Rachel and one of the ברכה אני קל שקל גוי וקהל גוים which is the מקור of the ראו מה בן בני. According to the Zohar, this is the reason that he was called by such a generic name: ראו! בן! Because it was not really Leah’s son to give a name to, and thus became called על שם נתינת הבכור ליוסף within the context of the overall parasha which describes the relationship of the בכורה וברכה ליעקב מעשיו which Leah invoked directly as the reason for her lying to him. But her son destroyed the entire justification here in מגדל עדר and it became a requirement of מגדל עדר itself to fix where זקני יהודה באפרת בית לחם יהודה had to agree to כרחל ולאה אשר בנו שניהם and this was the reason according to Ramban that he buried here instead of in בית לחם so that she be in the חלקת בנימין or at least closer to it. Rabbi Weinberg 2026-05-20 09:45:36am The Art of Confusion - The willingness immediately after discovering the vulnerability of the גיד הנשה to support יום הכיפורים and to recognize its relationship to נדר: The transition from בבטן עקב את אחיו ובאנו שרה את האלהים to vulnerability and הכנעה is precisely why we see here the שעיר התשתלח and the תק"פ בהמות and the מתנות לעשו ושעיר לעזאזל, which he is brought to understand is meaningful in terms of נדר which is itself related to בל תאחר וסוכ"ת and to כל נדרי and the essence of ימי הדין. Reuven was totally מדה כנגד מדה not only because he destroyed the arrangement of the דודאים, but also because he apparently wanted to prevent the thirteen shevatim coming from Ya’akov directly, which is why one of the שבטים had to be split. But because he did not support the healing of the רחל לאה rift, he could not be considered Leah’s son for כל החרישות שחרש were for the בכור רחל, and in the end it is her בכור who must take that right, which is given unaccountably within the same parasha as the two מצבות, one of Rachel and one of the ברכה אני קל שקל גוי וקהל גוים which is the מקור of the ראו מה בן בני. According to the Zohar, this is the reason that he was called by such a generic name: ראו! בן! Because it was not really Leah’s son to give a name to, and thus became called על שם נתינת הבכור ליוסף within the context of the overall parasha which describes the relationship of the בכורה וברכה ליעקב מעשיו which Leah invoked directly as the reason for her lying to him. But her son destroyed the entire justification here in מגדל עדר and it became a requirement of מגדל עדר itself to fix where זקני יהודה באפרת בית לחם יהודה had to agree to כרחל ולאה אשר בנו שניהם and this was the reason according to Ramban that he buried here instead of in בית לחם so that she be in the חלקת בנימין or at least closer to it. Rabbi Weinberg 2026-05-20 09:45:36am ויפגע במקום - Providing for Darkness The broader understanding of כל זמן שצדיק בעיר הוא אורה הוא זיוה הוא הודה הוא הדרה which the רבינו בחיי turns here into the positive is that this is a broader sense of Space which is implied here in the ויפגע במקו"ם כי בא השמש which Zohar understands anyway as the Ultimate מקום, and at the very least implies a Space/Time continuum which must be addressed because כי בא השמש, which explains why the entire story is that of גלות as so many elements and midrashim attest to, including the various אומות על הסולם and the ש"ך regarding the שמן כשמן חנוכה and the תיקון תפילת ערבית – אמונתך בלילות and רש"י ביה"מ בנוי חרוב ובנוי זה-זה-זה and the Zohar and the שלך גדול משלהם גם כשאין בית המקדש (רמב"ן) and the response to גלות ושפלות וחושך by setting up the presence of תפארת which becomes the שכינה בגלותא not only בירידת מצרים but בכך מקום שגלו שכינה עמהם, which became the הגדת"י היום – ארמי אובד אבי – כח מעשיו הגיד לעמו which is why we always define them as בני יעקב. It is not some sily רמז בעלמא that seeks at this point a moment of חנוכה but rather the profound recognition that the only possibility of creating a space that could allow for incipient Yisrael is for an incipient Ya’akov-as-Yisrael (Zohar) to create the very מקום that would allow him to grow into the סולם instead of simply seeing himself as an individual on the סולם, for he must be the va’v of תפארת. It is because of this that he is here the תורה שבכתב that Leah says שכר שכרתיך to and is זוכה ליששכר יודעי בינה לדעת מה יעש"ה ישראל in terms of the גמרא that is משלים the ויקם שמנתו=ממשנתו (Midrash). The Discovery of מקום  This he can only do after he discovers the nature of Place, as in אפשר עברתי על מקום שהתפללו אבותי, and then he can penetrate the Place itself, “impact” through פגיעה! This allows the second stage of evolution, where there is a head connected to a body, as opposed to עשו where the connection is never made and the צעקה גדולה ומרה allows only for his head to be buried in the מערת המכפלה, and then only after the סרסורי עבירה are fallen out of their sockets! This Space is the nature of נדרי הקדש which is made here in its essence, the נדר לאביר יעקב! Within this space ברית runs backwards and forwards to הנה ברית"י אתך back to נשמותיהם של צדיקים at מעשה בראשית (just as the כתיבת לשון הקודש had the quality of allowing the linguist to relive the same life and redefine it under the nature of Brit in Arrival – באר שבע Heptapods and twelve landings which become איש כברכתו ברך אותם) Tipping Point and Incipience  The understanding of the nature of בית אלקים in an abstracted sense as ברית מילה is a tipping point in the development of a species, in which the random evolution of a body without consciousness of Freedom, which is the מבאר שבע=סוד יובל enters into חר"ן=שנת הערל"ה (Zohar). That nature of יובל and ultimate Freedom is why the Night here must be penetrated specifically by מילה which, as the boy in the Zohar story explains, no one properly respects. Meta-Evolution  The nature of the subconscious discovery of himself in Dreams necessitates the Freudian continuation of working out the nature of the אנוכ"י which he admits at this point לא ידעתי, and which he must confront later with his own potency – באונו שרה את אלקים , and thus the entire story to come of the evolution of survival in Darkness relates to the נרות חנוכה and the ויגש – עץ יהודה ועץ יוסף which is the integration of the sexual oneness that he wants so much to achieve through Yosef and that in the end must be constructed through the חצ"י ממך והלאה of יסוד ומלכות in דוד ויהונתן, the final אהבה שאינה תלויה בדבר which is the last step in sexual evolution after the points of אבישג – בת שב"ע – רות – בועז. The raw nature of the sexuality that must be explored which stretches from אוננות to זונות to אשת איש to withdrawal is central to the deeper meaning of abstracted brit: the movement from an entirely chaotic evolution into ברית and the continued evolution within the space of ברית which Ya’akov creates here Full כח מעשיו  The space of ברית which Ya’akov creates here in the development of the אד"ם אתם and the true כח מעשיו which now redefines the past as being involved in ברית all along, even though I only come in touch with the consciousness behind it through the creation of the מקום לשכינה and the Eighth Day. That is why this entire parasha is only one סתומה in the פתוחה which began the מסירות ארץ ישראל to יצחק and ends with a return to פחד יצחק, with an entirely new gift of כיבוש here, ניחא ליכבש, the nesting of the Earth under Ya’akov and a new gift לזרעך אתן and leads in its rawness to להלאה ממגד"ל עד"ר ודוד המלך ודוד"אים. The הגדה – הגדתי היום כי באתי – כח מעשיו הגי"ד לעמו – צא ולמד – מצרים – מגדל עדר – Connection to “Arrival”  לשון הקודש and כתב ולא דיבור וספר היצירה ומרוה נבוכים; שבע ושתים עשרה; איש כברכתו ברך אותם; תשובה וברית מעל הזמן; חיים בקנאה ופחד לפני ברית; כתיבת ספר בעבר; ידיעת מותה של הילדה כמו מיתת רחל בעבר; עשיית ילדה אחרי ברית; תורה בכתב ביעקב אבינו; גורן אטד בסוף עם דגלי כל המדינות Rabbi Weinberg 2026-05-20 09:45:36am ויפגע במקום - Providing for Darkness The broader understanding of כל זמן שצדיק בעיר הוא אורה הוא זיוה הוא הודה הוא הדרה which the רבינו בחיי turns here into the positive is that this is a broader sense of Space which is implied here in the ויפגע במקו"ם כי בא השמש which Zohar understands anyway as the Ultimate מקום, and at the very least implies a Space/Time continuum which must be addressed because כי בא השמש, which explains why the entire story is that of גלות as so many elements and midrashim attest to, including the various אומות על הסולם and the ש"ך regarding the שמן כשמן חנוכה and the תיקון תפילת ערבית – אמונתך בלילות and רש"י ביה"מ בנוי חרוב ובנוי זה-זה-זה and the Zohar and the שלך גדול משלהם גם כשאין בית המקדש (רמב"ן) and the response to גלות ושפלות וחושך by setting up the presence of תפארת which becomes the שכינה בגלותא not only בירידת מצרים but בכך מקום שגלו שכינה עמהם, which became the הגדת"י היום – ארמי אובד אבי – כח מעשיו הגיד לעמו which is why we always define them as בני יעקב. It is not some sily רמז בעלמא that seeks at this point a moment of חנוכה but rather the profound recognition that the only possibility of creating a space that could allow for incipient Yisrael is for an incipient Ya’akov-as-Yisrael (Zohar) to create the very מקום that would allow him to grow into the סולם instead of simply seeing himself as an individual on the סולם, for he must be the va’v of תפארת. It is because of this that he is here the תורה שבכתב that Leah says שכר שכרתיך to and is זוכה ליששכר יודעי בינה לדעת מה יעש"ה ישראל in terms of the גמרא that is משלים the ויקם שמנתו=ממשנתו (Midrash). The Discovery of מקום  This he can only do after he discovers the nature of Place, as in אפשר עברתי על מקום שהתפללו אבותי, and then he can penetrate the Place itself, “impact” through פגיעה! This allows the second stage of evolution, where there is a head connected to a body, as opposed to עשו where the connection is never made and the צעקה גדולה ומרה allows only for his head to be buried in the מערת המכפלה, and then only after the סרסורי עבירה are fallen out of their sockets! This Space is the nature of נדרי הקדש which is made here in its essence, the נדר לאביר יעקב! Within this space ברית runs backwards and forwards to הנה ברית"י אתך back to נשמותיהם של צדיקים at מעשה בראשית (just as the כתיבת לשון הקודש had the quality of allowing the linguist to relive the same life and redefine it under the nature of Brit in Arrival – באר שבע Heptapods and twelve landings which become איש כברכתו ברך אותם) Tipping Point and Incipience  The understanding of the nature of בית אלקים in an abstracted sense as ברית מילה is a tipping point in the development of a species, in which the random evolution of a body without consciousness of Freedom, which is the מבאר שבע=סוד יובל enters into חר"ן=שנת הערל"ה (Zohar). That nature of יובל and ultimate Freedom is why the Night here must be penetrated specifically by מילה which, as the boy in the Zohar story explains, no one properly respects. Meta-Evolution  The nature of the subconscious discovery of himself in Dreams necessitates the Freudian continuation of working out the nature of the אנוכ"י which he admits at this point לא ידעתי, and which he must confront later with his own potency – באונו שרה את אלקים , and thus the entire story to come of the evolution of survival in Darkness relates to the נרות חנוכה and the ויגש – עץ יהודה ועץ יוסף which is the integration of the sexual oneness that he wants so much to achieve through Yosef and that in the end must be constructed through the חצ"י ממך והלאה of יסוד ומלכות in דוד ויהונתן, the final אהבה שאינה תלויה בדבר which is the last step in sexual evolution after the points of אבישג – בת שב"ע – רות – בועז. The raw nature of the sexuality that must be explored which stretches from אוננות to זונות to אשת איש to withdrawal is central to the deeper meaning of abstracted brit: the movement from an entirely chaotic evolution into ברית and the continued evolution within the space of ברית which Ya’akov creates here Full כח מעשיו  The space of ברית which Ya’akov creates here in the development of the אד"ם אתם and the true כח מעשיו which now redefines the past as being involved in ברית all along, even though I only come in touch with the consciousness behind it through the creation of the מקום לשכינה and the Eighth Day. That is why this entire parasha is only one סתומה in the פתוחה which began the מסירות ארץ ישראל to יצחק and ends with a return to פחד יצחק, with an entirely new gift of כיבוש here, ניחא ליכבש, the nesting of the Earth under Ya’akov and a new gift לזרעך אתן and leads in its rawness to להלאה ממגד"ל עד"ר ודוד המלך ודוד"אים. The הגדה – הגדתי היום כי באתי – כח מעשיו הגי"ד לעמו – צא ולמד – מצרים – מגדל עדר – Connection to “Arrival”  לשון הקודש and כתב ולא דיבור וספר היצירה ומרוה נבוכים; שבע ושתים עשרה; איש כברכתו ברך אותם; תשובה וברית מעל הזמן; חיים בקנאה ופחד לפני ברית; כתיבת ספר בעבר; ידיעת מותה של הילדה כמו מיתת רחל בעבר; עשיית ילדה אחרי ברית; תורה בכתב ביעקב אבינו; גורן אטד בסוף עם דגלי כל המדינות Rabbi Weinberg 2026-05-20 09:45:36am ויפגע במקום - Providing for Darkness The broader understanding of כל זמן שצדיק בעיר הוא אורה הוא זיוה הוא הודה הוא הדרה which the רבינו בחיי turns here into the positive is that this is a broader sense of Space which is implied here in the ויפגע במקו"ם כי בא השמש which Zohar understands anyway as the Ultimate מקום, and at the very least implies a Space/Time continuum which must be addressed because כי בא השמש, which explains why the entire story is that of גלות as so many elements and midrashim attest to, including the various אומות על הסולם and the ש"ך regarding the שמן כשמן חנוכה and the תיקון תפילת ערבית – אמונתך בלילות and רש"י ביה"מ בנוי חרוב ובנוי זה-זה-זה and the Zohar and the שלך גדול משלהם גם כשאין בית המקדש (רמב"ן) and the response to גלות ושפלות וחושך by setting up the presence of תפארת which becomes the שכינה בגלותא not only בירידת מצרים but בכך מקום שגלו שכינה עמהם, which became the הגדת"י היום – ארמי אובד אבי – כח מעשיו הגיד לעמו which is why we always define them as בני יעקב. It is not some sily רמז בעלמא that seeks at this point a moment of חנוכה but rather the profound recognition that the only possibility of creating a space that could allow for incipient Yisrael is for an incipient Ya’akov-as-Yisrael (Zohar) to create the very מקום that would allow him to grow into the סולם instead of simply seeing himself as an individual on the סולם, for he must be the va’v of תפארת. It is because of this that he is here the תורה שבכתב that Leah says שכר שכרתיך to and is זוכה ליששכר יודעי בינה לדעת מה יעש"ה ישראל in terms of the גמרא that is משלים the ויקם שמנתו=ממשנתו (Midrash). The Discovery of מקום  This he can only do after he discovers the nature of Place, as in אפשר עברתי על מקום שהתפללו אבותי, and then he can penetrate the Place itself, “impact” through פגיעה! This allows the second stage of evolution, where there is a head connected to a body, as opposed to עשו where the connection is never made and the צעקה גדולה ומרה allows only for his head to be buried in the מערת המכפלה, and then only after the סרסורי עבירה are fallen out of their sockets! This Space is the nature of נדרי הקדש which is made here in its essence, the נדר לאביר יעקב! Within this space ברית runs backwards and forwards to הנה ברית"י אתך back to נשמותיהם של צדיקים at מעשה בראשית (just as the כתיבת לשון הקודש had the quality of allowing the linguist to relive the same life and redefine it under the nature of Brit in Arrival – באר שבע Heptapods and twelve landings which become איש כברכתו ברך אותם) Tipping Point and Incipience  The understanding of the nature of בית אלקים in an abstracted sense as ברית מילה is a tipping point in the development of a species, in which the random evolution of a body without consciousness of Freedom, which is the מבאר שבע=סוד יובל enters into חר"ן=שנת הערל"ה (Zohar). That nature of יובל and ultimate Freedom is why the Night here must be penetrated specifically by מילה which, as the boy in the Zohar story explains, no one properly respects. Meta-Evolution  The nature of the subconscious discovery of himself in Dreams necessitates the Freudian continuation of working out the nature of the אנוכ"י which he admits at this point לא ידעתי, and which he must confront later with his own potency – באונו שרה את אלקים , and thus the entire story to come of the evolution of survival in Darkness relates to the נרות חנוכה and the ויגש – עץ יהודה ועץ יוסף which is the integration of the sexual oneness that he wants so much to achieve through Yosef and that in the end must be constructed through the חצ"י ממך והלאה of יסוד ומלכות in דוד ויהונתן, the final אהבה שאינה תלויה בדבר which is the last step in sexual evolution after the points of אבישג – בת שב"ע – רות – בועז. The raw nature of the sexuality that must be explored which stretches from אוננות to זונות to אשת איש to withdrawal is central to the deeper meaning of abstracted brit: the movement from an entirely chaotic evolution into ברית and the continued evolution within the space of ברית which Ya’akov creates here Full כח מעשיו  The space of ברית which Ya’akov creates here in the development of the אד"ם אתם and the true כח מעשיו which now redefines the past as being involved in ברית all along, even though I only come in touch with the consciousness behind it through the creation of the מקום לשכינה and the Eighth Day. That is why this entire parasha is only one סתומה in the פתוחה which began the מסירות ארץ ישראל to יצחק and ends with a return to פחד יצחק, with an entirely new gift of כיבוש here, ניחא ליכבש, the nesting of the Earth under Ya’akov and a new gift לזרעך אתן and leads in its rawness to להלאה ממגד"ל עד"ר ודוד המלך ודוד"אים. The הגדה – הגדתי היום כי באתי – כח מעשיו הגי"ד לעמו – צא ולמד – מצרים – מגדל עדר – Connection to “Arrival”  לשון הקודש and כתב ולא דיבור וספר היצירה ומרוה נבוכים; שבע ושתים עשרה; איש כברכתו ברך אותם; תשובה וברית מעל הזמן; חיים בקנאה ופחד לפני ברית; כתיבת ספר בעבר; ידיעת מותה של הילדה כמו מיתת רחל בעבר; עשיית ילדה אחרי ברית; תורה בכתב ביעקב אבינו; גורן אטד בסוף עם דגלי כל המדינות Rabbi Weinberg 2026-05-20 09:45:36am The Smell of Reality - The discovery of מורח ודאין by יצחק in his search for an emergent solution to the nature of עבודתו של מקום innate in his בארות – בית המקדש – עבודתו של מקום in that which even Avraham was frightened to deal with and refused to give his berachot for fear of error. In this case the ברכות אברהם become a simple matter casually given to the one who emerges as the winner in the גורל of the שני שעירים who indeed cannot be defined by anything but גורל. The major mistake of Einstein who belived in the old באשר הוא שם of reality pre-quantum, who said that it cannot be “playing Dice” whereas ultimately the שני גדיי עזים who become יעקב עשי indistinguishable are precisely defined only by the Dice! This allows for the אם יעקב ועשו from גן עדן (אמה ארץ) Mother Earth herself, who then becomes the one who makes this choice possible. This is the קטורת in the עבודה and in תפילה Rabbi Weinberg 2026-05-20 09:45:36am The Smell of Reality - The discovery of מורח ודאין by יצחק in his search for an emergent solution to the nature of עבודתו של מקום innate in his בארות – בית המקדש – עבודתו של מקום in that which even Avraham was frightened to deal with and refused to give his berachot for fear of error. In this case the ברכות אברהם become a simple matter casually given to the one who emerges as the winner in the גורל of the שני שעירים who indeed cannot be defined by anything but גורל. The major mistake of Einstein who belived in the old באשר הוא שם of reality pre-quantum, who said that it cannot be “playing Dice” whereas ultimately the שני גדיי עזים who become יעקב עשי indistinguishable are precisely defined only by the Dice! This allows for the אם יעקב ועשו from גן עדן (אמה ארץ) Mother Earth herself, who then becomes the one who makes this choice possible. This is the קטורת in the עבודה and in תפילה Rabbi Weinberg 2026-05-20 09:45:36am Integrated Infrastructure - True כח מעשה הגיד לעמו and the beginning of ו'אלה תולדות שמים והארץ - The first resolution of the issues of גן עדן and the introduction of תולדות with the missing va”v at last, בהברא"ם ביום ברא ה' א' ארץ ושמים which becomes the deepest expression of כח מעשיו and the beginning of ירושת הארץ. It turns out from here that the relationship of קבורה-אשה-תפילה- ירושת הארץ are all deeply linked, for the לשוח בשדה grants אשה simultaneously, as per midrash that the לעת צאת השואב"ות- בית השואבה – סוכ"ה =תפילה occurred at the same time on both days of קפצה הארץ. It is also the first time that the מעכבים in the form of the last remnants of the free ויקחו להם נשים days of the רפאים have a leg to stand on, first in the מה אנו"ש and at the very end in he who was נשאר מיתר הרפאים and tried to stop the ירושה, but who had been present at the defeat! And he is the one who first announces the amazing אשר התהלכתי לפניו. Torah as Uncompromised Love of the Universe-- The deep relationship of Torah to all this as the בן עזאי of נפשי חשקה בתורה and the אתה פה עומד עמדי are related by the Zohar as to an equivalency, the אשת ליל of שרה and the רבקה יוצאת as the amazing power of תלמידי חכמים and any true product of the universe, The key turns out to be love of the universe itself which can be attained only through the שלמות of the relationship to אשה וקבר which connects the אהבת הנשמה להגוף to the ultimate הספד and the deepest connection to all alien life as a different סיעה (בלשון הזוהר) but who share the poignancy of אני נברא כמותך (may relate to the Gemara of אני בריה וחבירי בריה). Relates Love and דרישה לציון ודרישת התורה A New Ikkar -- This is a completely new take on the nature of תחיית המתים as an עיקר and as a Rambam-type צריך אתה לידע, which needs to be understood as changing the environment of your existence, and certainly anything in the Torah is ultimately a צריך אתה לידע and therefore is the only way to come into the presence of the שכינה with the דחיקה-דייוקא-מחכה of the יעשה למחכ"ה לו. The nature of כפילות ומערת המכפלה is the only way to be זוכה to the kind of love that makes the gift of ארץ ישראל receivable, for it is the only real participation in the love of the dual-Creation… Infrastructure  In the same fashion that the מערת המכפלה provides a subterranean presence for the entire future of the מקדש בבניינה וחורבנה וכניסת הארץ לכלב and relating the original presence of אדם בגן עדן to the כח מעשיו that appears only through the continued saga of the achievement of the אבות ואמהות and the transition to the period of understanding that comes from the earth and woman, of the new relationship to the earth and to possessions as בעלות, and the nature of קיחה קיחה and to the broader sense of the meaning of relationship to the entire nature of business intercourse and its connection to עפרן ועפר. ברכ"ת גבורת גשמים ותחיית המתים  The presence here of the second ברכה just as it the parasha that introduces the second תפילה – לשוח בשדה – יצחק תיקן מנחה and all of its גבורות גשמים ותחיית המתים and all the discussions of תחיית המתים which occur here in the Zohar in such detail. The change in the nature of death that emerges from קרית שמע=קרית ארבע פרשיות and the integration provided by חברון and מלכות and the השלמה הגאולה here after the story of the מלאכים and their own creation of the mechanisms of גאולה. Extended Parasha and Extended Life  The extension of חיי שרה into the past and future, even as the parasha itself stretches through the death of Avraham which occurs as the seminal event of the lives of יעקב ועשו later and as the ימי ישמעאל are listed to provide an anchoring for the later events of יעקב ולבן וישיבת שם ועבר, her becoming Sara (סוד בזהר וברבינו בחיי), the question of multiple lives and their impact on the choice of body in תחיית המתים in Zohar, the search for presence in a proper body in the מדרש הנעלם; the multiple levels of אליעזר – עוג – הפליט – בן חם – עבד נמרוד – כנען הוא אליעזר - חי בגן עדן – הרפאים ומשה מכפלה  The מכפלה concept of nested realities in Zohar of ירושלים למעלה וירושלים למטה and the nesting of all ארץ ישראל בירושלים and the connection to the need to fall in love with the earth as the נשמה falls in love with the body that was its own, the Zohar’s כי חולת אהבה אני, knowing that you yourself were a combination of above and below, Proto-Integration: Relating the learning of Torah both to the evolution of the freedom from True Death and to all the events in the parasha, and to the ultimate עין לא ראתה....יעשה למחכה לו , recognizing that herein lies the proto-integration that duplicates the original לעת ערב: יום הששי and the ultimate עת ערב of the last moments צאת השואבות as the תלמידי חכמים who want to “draw” on their accounts. Ultimate infrastructure must be provided by the connection to the Earth and woman, which occurs only here! The absolute necessity for having the vision in advance of the process—whether in terms of בריאת העולם initially or before the second rendition of אלה תולדות שמים וארץ בהברא"ם Rabbi Weinberg 2026-05-20 09:45:36am Integrated Infrastructure - True כח מעשה הגיד לעמו and the beginning of ו'אלה תולדות שמים והארץ - The first resolution of the issues of גן עדן and the introduction of תולדות with the missing va”v at last, בהברא"ם ביום ברא ה' א' ארץ ושמים which becomes the deepest expression of כח מעשיו and the beginning of ירושת הארץ. It turns out from here that the relationship of קבורה-אשה-תפילה- ירושת הארץ are all deeply linked, for the לשוח בשדה grants אשה simultaneously, as per midrash that the לעת צאת השואב"ות- בית השואבה – סוכ"ה =תפילה occurred at the same time on both days of קפצה הארץ. It is also the first time that the מעכבים in the form of the last remnants of the free ויקחו להם נשים days of the רפאים have a leg to stand on, first in the מה אנו"ש and at the very end in he who was נשאר מיתר הרפאים and tried to stop the ירושה, but who had been present at the defeat! And he is the one who first announces the amazing אשר התהלכתי לפניו. Torah as Uncompromised Love of the Universe-- The deep relationship of Torah to all this as the בן עזאי of נפשי חשקה בתורה and the אתה פה עומד עמדי are related by the Zohar as to an equivalency, the אשת ליל of שרה and the רבקה יוצאת as the amazing power of תלמידי חכמים and any true product of the universe, The key turns out to be love of the universe itself which can be attained only through the שלמות of the relationship to אשה וקבר which connects the אהבת הנשמה להגוף to the ultimate הספד and the deepest connection to all alien life as a different סיעה (בלשון הזוהר) but who share the poignancy of אני נברא כמותך (may relate to the Gemara of אני בריה וחבירי בריה). Relates Love and דרישה לציון ודרישת התורה A New Ikkar -- This is a completely new take on the nature of תחיית המתים as an עיקר and as a Rambam-type צריך אתה לידע, which needs to be understood as changing the environment of your existence, and certainly anything in the Torah is ultimately a צריך אתה לידע and therefore is the only way to come into the presence of the שכינה with the דחיקה-דייוקא-מחכה of the יעשה למחכ"ה לו. The nature of כפילות ומערת המכפלה is the only way to be זוכה to the kind of love that makes the gift of ארץ ישראל receivable, for it is the only real participation in the love of the dual-Creation… Infrastructure  In the same fashion that the מערת המכפלה provides a subterranean presence for the entire future of the מקדש בבניינה וחורבנה וכניסת הארץ לכלב and relating the original presence of אדם בגן עדן to the כח מעשיו that appears only through the continued saga of the achievement of the אבות ואמהות and the transition to the period of understanding that comes from the earth and woman, of the new relationship to the earth and to possessions as בעלות, and the nature of קיחה קיחה and to the broader sense of the meaning of relationship to the entire nature of business intercourse and its connection to עפרן ועפר. ברכ"ת גבורת גשמים ותחיית המתים  The presence here of the second ברכה just as it the parasha that introduces the second תפילה – לשוח בשדה – יצחק תיקן מנחה and all of its גבורות גשמים ותחיית המתים and all the discussions of תחיית המתים which occur here in the Zohar in such detail. The change in the nature of death that emerges from קרית שמע=קרית ארבע פרשיות and the integration provided by חברון and מלכות and the השלמה הגאולה here after the story of the מלאכים and their own creation of the mechanisms of גאולה. Extended Parasha and Extended Life  The extension of חיי שרה into the past and future, even as the parasha itself stretches through the death of Avraham which occurs as the seminal event of the lives of יעקב ועשו later and as the ימי ישמעאל are listed to provide an anchoring for the later events of יעקב ולבן וישיבת שם ועבר, her becoming Sara (סוד בזהר וברבינו בחיי), the question of multiple lives and their impact on the choice of body in תחיית המתים in Zohar, the search for presence in a proper body in the מדרש הנעלם; the multiple levels of אליעזר – עוג – הפליט – בן חם – עבד נמרוד – כנען הוא אליעזר - חי בגן עדן – הרפאים ומשה מכפלה  The מכפלה concept of nested realities in Zohar of ירושלים למעלה וירושלים למטה and the nesting of all ארץ ישראל בירושלים and the connection to the need to fall in love with the earth as the נשמה falls in love with the body that was its own, the Zohar’s כי חולת אהבה אני, knowing that you yourself were a combination of above and below, Proto-Integration: Relating the learning of Torah both to the evolution of the freedom from True Death and to all the events in the parasha, and to the ultimate עין לא ראתה....יעשה למחכה לו , recognizing that herein lies the proto-integration that duplicates the original לעת ערב: יום הששי and the ultimate עת ערב of the last moments צאת השואבות as the תלמידי חכמים who want to “draw” on their accounts. Ultimate infrastructure must be provided by the connection to the Earth and woman, which occurs only here! The absolute necessity for having the vision in advance of the process—whether in terms of בריאת העולם initially or before the second rendition of אלה תולדות שמים וארץ בהברא"ם Rabbi Weinberg 2026-05-20 09:45:36am Integrated Infrastructure - True כח מעשה הגיד לעמו and the beginning of ו'אלה תולדות שמים והארץ - The first resolution of the issues of גן עדן and the introduction of תולדות with the missing va”v at last, בהברא"ם ביום ברא ה' א' ארץ ושמים which becomes the deepest expression of כח מעשיו and the beginning of ירושת הארץ. It turns out from here that the relationship of קבורה-אשה-תפילה- ירושת הארץ are all deeply linked, for the לשוח בשדה grants אשה simultaneously, as per midrash that the לעת צאת השואב"ות- בית השואבה – סוכ"ה =תפילה occurred at the same time on both days of קפצה הארץ. It is also the first time that the מעכבים in the form of the last remnants of the free ויקחו להם נשים days of the רפאים have a leg to stand on, first in the מה אנו"ש and at the very end in he who was נשאר מיתר הרפאים and tried to stop the ירושה, but who had been present at the defeat! And he is the one who first announces the amazing אשר התהלכתי לפניו. Torah as Uncompromised Love of the Universe-- The deep relationship of Torah to all this as the בן עזאי of נפשי חשקה בתורה and the אתה פה עומד עמדי are related by the Zohar as to an equivalency, the אשת ליל of שרה and the רבקה יוצאת as the amazing power of תלמידי חכמים and any true product of the universe, The key turns out to be love of the universe itself which can be attained only through the שלמות of the relationship to אשה וקבר which connects the אהבת הנשמה להגוף to the ultimate הספד and the deepest connection to all alien life as a different סיעה (בלשון הזוהר) but who share the poignancy of אני נברא כמותך (may relate to the Gemara of אני בריה וחבירי בריה). Relates Love and דרישה לציון ודרישת התורה A New Ikkar -- This is a completely new take on the nature of תחיית המתים as an עיקר and as a Rambam-type צריך אתה לידע, which needs to be understood as changing the environment of your existence, and certainly anything in the Torah is ultimately a צריך אתה לידע and therefore is the only way to come into the presence of the שכינה with the דחיקה-דייוקא-מחכה of the יעשה למחכ"ה לו. The nature of כפילות ומערת המכפלה is the only way to be זוכה to the kind of love that makes the gift of ארץ ישראל receivable, for it is the only real participation in the love of the dual-Creation… Infrastructure  In the same fashion that the מערת המכפלה provides a subterranean presence for the entire future of the מקדש בבניינה וחורבנה וכניסת הארץ לכלב and relating the original presence of אדם בגן עדן to the כח מעשיו that appears only through the continued saga of the achievement of the אבות ואמהות and the transition to the period of understanding that comes from the earth and woman, of the new relationship to the earth and to possessions as בעלות, and the nature of קיחה קיחה and to the broader sense of the meaning of relationship to the entire nature of business intercourse and its connection to עפרן ועפר. ברכ"ת גבורת גשמים ותחיית המתים  The presence here of the second ברכה just as it the parasha that introduces the second תפילה – לשוח בשדה – יצחק תיקן מנחה and all of its גבורות גשמים ותחיית המתים and all the discussions of תחיית המתים which occur here in the Zohar in such detail. The change in the nature of death that emerges from קרית שמע=קרית ארבע פרשיות and the integration provided by חברון and מלכות and the השלמה הגאולה here after the story of the מלאכים and their own creation of the mechanisms of גאולה. Extended Parasha and Extended Life  The extension of חיי שרה into the past and future, even as the parasha itself stretches through the death of Avraham which occurs as the seminal event of the lives of יעקב ועשו later and as the ימי ישמעאל are listed to provide an anchoring for the later events of יעקב ולבן וישיבת שם ועבר, her becoming Sara (סוד בזהר וברבינו בחיי), the question of multiple lives and their impact on the choice of body in תחיית המתים in Zohar, the search for presence in a proper body in the מדרש הנעלם; the multiple levels of אליעזר – עוג – הפליט – בן חם – עבד נמרוד – כנען הוא אליעזר - חי בגן עדן – הרפאים ומשה מכפלה  The מכפלה concept of nested realities in Zohar of ירושלים למעלה וירושלים למטה and the nesting of all ארץ ישראל בירושלים and the connection to the need to fall in love with the earth as the נשמה falls in love with the body that was its own, the Zohar’s כי חולת אהבה אני, knowing that you yourself were a combination of above and below, Proto-Integration: Relating the learning of Torah both to the evolution of the freedom from True Death and to all the events in the parasha, and to the ultimate עין לא ראתה....יעשה למחכה לו , recognizing that herein lies the proto-integration that duplicates the original לעת ערב: יום הששי and the ultimate עת ערב of the last moments צאת השואבות as the תלמידי חכמים who want to “draw” on their accounts. Ultimate infrastructure must be provided by the connection to the Earth and woman, which occurs only here! The absolute necessity for having the vision in advance of the process—whether in terms of בריאת העולם initially or before the second rendition of אלה תולדות שמים וארץ בהברא"ם Rabbi Weinberg 2026-05-20 09:45:36am Integrated Infrastructure - True כח מעשה הגיד לעמו and the beginning of ו'אלה תולדות שמים והארץ - The first resolution of the issues of גן עדן and the introduction of תולדות with the missing va”v at last, בהברא"ם ביום ברא ה' א' ארץ ושמים which becomes the deepest expression of כח מעשיו and the beginning of ירושת הארץ. It turns out from here that the relationship of קבורה-אשה-תפילה- ירושת הארץ are all deeply linked, for the לשוח בשדה grants אשה simultaneously, as per midrash that the לעת צאת השואב"ות- בית השואבה – סוכ"ה =תפילה occurred at the same time on both days of קפצה הארץ. It is also the first time that the מעכבים in the form of the last remnants of the free ויקחו להם נשים days of the רפאים have a leg to stand on, first in the מה אנו"ש and at the very end in he who was נשאר מיתר הרפאים and tried to stop the ירושה, but who had been present at the defeat! And he is the one who first announces the amazing אשר התהלכתי לפניו. Torah as Uncompromised Love of the Universe-- The deep relationship of Torah to all this as the בן עזאי of נפשי חשקה בתורה and the אתה פה עומד עמדי are related by the Zohar as to an equivalency, the אשת ליל of שרה and the רבקה יוצאת as the amazing power of תלמידי חכמים and any true product of the universe, The key turns out to be love of the universe itself which can be attained only through the שלמות of the relationship to אשה וקבר which connects the אהבת הנשמה להגוף to the ultimate הספד and the deepest connection to all alien life as a different סיעה (בלשון הזוהר) but who share the poignancy of אני נברא כמותך (may relate to the Gemara of אני בריה וחבירי בריה). Relates Love and דרישה לציון ודרישת התורה A New Ikkar -- This is a completely new take on the nature of תחיית המתים as an עיקר and as a Rambam-type צריך אתה לידע, which needs to be understood as changing the environment of your existence, and certainly anything in the Torah is ultimately a צריך אתה לידע and therefore is the only way to come into the presence of the שכינה with the דחיקה-דייוקא-מחכה of the יעשה למחכ"ה לו. The nature of כפילות ומערת המכפלה is the only way to be זוכה to the kind of love that makes the gift of ארץ ישראל receivable, for it is the only real participation in the love of the dual-Creation… Infrastructure  In the same fashion that the מערת המכפלה provides a subterranean presence for the entire future of the מקדש בבניינה וחורבנה וכניסת הארץ לכלב and relating the original presence of אדם בגן עדן to the כח מעשיו that appears only through the continued saga of the achievement of the אבות ואמהות and the transition to the period of understanding that comes from the earth and woman, of the new relationship to the earth and to possessions as בעלות, and the nature of קיחה קיחה and to the broader sense of the meaning of relationship to the entire nature of business intercourse and its connection to עפרן ועפר. ברכ"ת גבורת גשמים ותחיית המתים  The presence here of the second ברכה just as it the parasha that introduces the second תפילה – לשוח בשדה – יצחק תיקן מנחה and all of its גבורות גשמים ותחיית המתים and all the discussions of תחיית המתים which occur here in the Zohar in such detail. The change in the nature of death that emerges from קרית שמע=קרית ארבע פרשיות and the integration provided by חברון and מלכות and the השלמה הגאולה here after the story of the מלאכים and their own creation of the mechanisms of גאולה. Extended Parasha and Extended Life  The extension of חיי שרה into the past and future, even as the parasha itself stretches through the death of Avraham which occurs as the seminal event of the lives of יעקב ועשו later and as the ימי ישמעאל are listed to provide an anchoring for the later events of יעקב ולבן וישיבת שם ועבר, her becoming Sara (סוד בזהר וברבינו בחיי), the question of multiple lives and their impact on the choice of body in תחיית המתים in Zohar, the search for presence in a proper body in the מדרש הנעלם; the multiple levels of אליעזר – עוג – הפליט – בן חם – עבד נמרוד – כנען הוא אליעזר - חי בגן עדן – הרפאים ומשה מכפלה  The מכפלה concept of nested realities in Zohar of ירושלים למעלה וירושלים למטה and the nesting of all ארץ ישראל בירושלים and the connection to the need to fall in love with the earth as the נשמה falls in love with the body that was its own, the Zohar’s כי חולת אהבה אני, knowing that you yourself were a combination of above and below, Proto-Integration: Relating the learning of Torah both to the evolution of the freedom from True Death and to all the events in the parasha, and to the ultimate עין לא ראתה....יעשה למחכה לו , recognizing that herein lies the proto-integration that duplicates the original לעת ערב: יום הששי and the ultimate עת ערב of the last moments צאת השואבות as the תלמידי חכמים who want to “draw” on their accounts. Ultimate infrastructure must be provided by the connection to the Earth and woman, which occurs only here! The absolute necessity for having the vision in advance of the process—whether in terms of בריאת העולם initially or before the second rendition of אלה תולדות שמים וארץ בהברא"ם Rabbi Weinberg 2026-05-20 09:45:36am Integrated Infrastructure - True כח מעשה הגיד לעמו and the beginning of ו'אלה תולדות שמים והארץ - The first resolution of the issues of גן עדן and the introduction of תולדות with the missing va”v at last, בהברא"ם ביום ברא ה' א' ארץ ושמים which becomes the deepest expression of כח מעשיו and the beginning of ירושת הארץ. It turns out from here that the relationship of קבורה-אשה-תפילה- ירושת הארץ are all deeply linked, for the לשוח בשדה grants אשה simultaneously, as per midrash that the לעת צאת השואב"ות- בית השואבה – סוכ"ה =תפילה occurred at the same time on both days of קפצה הארץ. It is also the first time that the מעכבים in the form of the last remnants of the free ויקחו להם נשים days of the רפאים have a leg to stand on, first in the מה אנו"ש and at the very end in he who was נשאר מיתר הרפאים and tried to stop the ירושה, but who had been present at the defeat! And he is the one who first announces the amazing אשר התהלכתי לפניו. Torah as Uncompromised Love of the Universe-- The deep relationship of Torah to all this as the בן עזאי of נפשי חשקה בתורה and the אתה פה עומד עמדי are related by the Zohar as to an equivalency, the אשת ליל of שרה and the רבקה יוצאת as the amazing power of תלמידי חכמים and any true product of the universe, The key turns out to be love of the universe itself which can be attained only through the שלמות of the relationship to אשה וקבר which connects the אהבת הנשמה להגוף to the ultimate הספד and the deepest connection to all alien life as a different סיעה (בלשון הזוהר) but who share the poignancy of אני נברא כמותך (may relate to the Gemara of אני בריה וחבירי בריה). Relates Love and דרישה לציון ודרישת התורה A New Ikkar -- This is a completely new take on the nature of תחיית המתים as an עיקר and as a Rambam-type צריך אתה לידע, which needs to be understood as changing the environment of your existence, and certainly anything in the Torah is ultimately a צריך אתה לידע and therefore is the only way to come into the presence of the שכינה with the דחיקה-דייוקא-מחכה of the יעשה למחכ"ה לו. The nature of כפילות ומערת המכפלה is the only way to be זוכה to the kind of love that makes the gift of ארץ ישראל receivable, for it is the only real participation in the love of the dual-Creation… Infrastructure  In the same fashion that the מערת המכפלה provides a subterranean presence for the entire future of the מקדש בבניינה וחורבנה וכניסת הארץ לכלב and relating the original presence of אדם בגן עדן to the כח מעשיו that appears only through the continued saga of the achievement of the אבות ואמהות and the transition to the period of understanding that comes from the earth and woman, of the new relationship to the earth and to possessions as בעלות, and the nature of קיחה קיחה and to the broader sense of the meaning of relationship to the entire nature of business intercourse and its connection to עפרן ועפר. ברכ"ת גבורת גשמים ותחיית המתים  The presence here of the second ברכה just as it the parasha that introduces the second תפילה – לשוח בשדה – יצחק תיקן מנחה and all of its גבורות גשמים ותחיית המתים and all the discussions of תחיית המתים which occur here in the Zohar in such detail. The change in the nature of death that emerges from קרית שמע=קרית ארבע פרשיות and the integration provided by חברון and מלכות and the השלמה הגאולה here after the story of the מלאכים and their own creation of the mechanisms of גאולה. Extended Parasha and Extended Life  The extension of חיי שרה into the past and future, even as the parasha itself stretches through the death of Avraham which occurs as the seminal event of the lives of יעקב ועשו later and as the ימי ישמעאל are listed to provide an anchoring for the later events of יעקב ולבן וישיבת שם ועבר, her becoming Sara (סוד בזהר וברבינו בחיי), the question of multiple lives and their impact on the choice of body in תחיית המתים in Zohar, the search for presence in a proper body in the מדרש הנעלם; the multiple levels of אליעזר – עוג – הפליט – בן חם – עבד נמרוד – כנען הוא אליעזר - חי בגן עדן – הרפאים ומשה מכפלה  The מכפלה concept of nested realities in Zohar of ירושלים למעלה וירושלים למטה and the nesting of all ארץ ישראל בירושלים and the connection to the need to fall in love with the earth as the נשמה falls in love with the body that was its own, the Zohar’s כי חולת אהבה אני, knowing that you yourself were a combination of above and below, Proto-Integration: Relating the learning of Torah both to the evolution of the freedom from True Death and to all the events in the parasha, and to the ultimate עין לא ראתה....יעשה למחכה לו , recognizing that herein lies the proto-integration that duplicates the original לעת ערב: יום הששי and the ultimate עת ערב of the last moments צאת השואבות as the תלמידי חכמים who want to “draw” on their accounts. Ultimate infrastructure must be provided by the connection to the Earth and woman, which occurs only here! The absolute necessity for having the vision in advance of the process—whether in terms of בריאת העולם initially or before the second rendition of אלה תולדות שמים וארץ בהברא"ם Rabbi Weinberg 2026-05-20 09:45:36am Piercing Reality - Theme Vayera 5777 (Menahem Sion): “Piercing Reality”: The new achievement of full entry into the process is the second narrative of לך לך in the sense that אלה תולדות השמים והארץ בהבראם ביום ברא...ארץ ושמים is the second narrative, the process of Avraham himself, the בהבראם=באברהם, within Avraham. Piercing the structured reality of assumptions of chesed, which is the provision of a place-for-you world of comfort and concern provided by some external reality, what is called nowadays “publicly accessible objects,” a world of כי לעולם חסדו which can only be pierced by התהלך לפני which becomes נעשה ונשמע, means one’s own foray into the process. This is the last gasp of the world of innocence, of באים בימים, in which it appears that we know what we are doing and what the nature of “reality” is: the “postwar” years of Post-Tohu. More than simply re-interpreting the ברא אלוקים לעשות from a “use what you have” into “עשה what you have,” the first step of Brit-awareness, we step into a new world of not simply moving onwards of original לך לך but into a world in which the התהלך לפני at the end re-defines the nature of reality, and at last becomes here even more: penetrating the elements that underlie reality, in which the very process called בהברא"ם, “in the process of Creation” actually spells Avraham, that become צדיק יסוד עולם in הלכות תשובה, that create the יסוד התפילה and תיקון שחרית, and that make עבודה into the challenge of becoming part of the process itself. In that sense, the וישלח לפניו מלאך is Moshe, the ומלאך ה' עלה מן הגלגל is פנחס- כי מלאך ה' צבקות הוא, and the actual vision of the Presence in response to מילה is the vision of מלאכים, the sense of “messenger” RNA, the actual purveyors of process itself. This leads directly to the nature of perception in the deepest sense, as Rambam points out in the מורה נבוכים and which elicits horror from the Ramban: the virtual nature of reality, in which the messenger appears to be the actual bearer of reality when it itself is mere perception. The Ramban actually brings out the incredible חידוש הרמב"ם in which the מלאך is not a messenger with a message as he was until now, he is a messenger with a mission, and that is the difference between באר לחי רואי and now. It also explains why Sara must be involved and needs to be argued with. This is the פתיחת רבינו בחיי because the גילוי השכינה = וירא is within the רפואה-חיים – באו"ר פני מלך חיים, a completely different level of relationship. Just imagine if משחיתים אנחנו is so dangerous, how the flow from לך לך ואוהבי would lead directly to a more dangerous ולא יתבוששו and אחד היה אברהם and the mistaken notion of his being a God that leads him to be וישתחו לעם הארץ next week after hearing נשיא אלוהים אתה The connection of discovery of Din Perspectives to the problem of ולא יתבוששו may lie behind the changes in the relationship of Avraham and Sara, and the assertion next week to אדם וחוה that Avraham and Sara are coming to address their primal breakdown, as the כל אשר תאמר אליך שרה שמע בקול"ה is the utter opposite of כי שמעת לקול אשתך, which is why he must explain to אדם וחוה that he is coming to address their problems, and succeeds in fixing their relationship. The antecedents of ultimate love appear here in terms of סדום ורות ונעמה. Indeed from this point on, all centers on Woman! The true Terror of discovering the Virtual World that opens one’s mind to the reality which lies beneath the GUI which is the “world” to us and the changes it engenders in the willingness to do what needs to be done when the complacency is over. This is the כמתעתע, the total shock at discovery of how little of what you thought was real…just as Dr. Strange develops and is ready for doing “what a man has to do” when the reality of the multiverse penetrates and for the first time is ready to recognize the shallowness of what is “known” about reality. It means that the יר"א is not merely in awe, he is in Terror. The בריה אפילה שפילה who is נרתע לאחוריו, means that perception is completely suspect! Even a child who sees an X-ray or blood becomes terrified, the terror of דין over חסד—the difference between a beneficent Nature and a nature red in tooth and claw. Rabbi Weinberg 2026-05-20 09:45:36am Piercing Reality - Theme Vayera 5777 (Menahem Sion): “Piercing Reality”: The new achievement of full entry into the process is the second narrative of לך לך in the sense that אלה תולדות השמים והארץ בהבראם ביום ברא...ארץ ושמים is the second narrative, the process of Avraham himself, the בהבראם=באברהם, within Avraham. Piercing the structured reality of assumptions of chesed, which is the provision of a place-for-you world of comfort and concern provided by some external reality, what is called nowadays “publicly accessible objects,” a world of כי לעולם חסדו which can only be pierced by התהלך לפני which becomes נעשה ונשמע, means one’s own foray into the process. This is the last gasp of the world of innocence, of באים בימים, in which it appears that we know what we are doing and what the nature of “reality” is: the “postwar” years of Post-Tohu. More than simply re-interpreting the ברא אלוקים לעשות from a “use what you have” into “עשה what you have,” the first step of Brit-awareness, we step into a new world of not simply moving onwards of original לך לך but into a world in which the התהלך לפני at the end re-defines the nature of reality, and at last becomes here even more: penetrating the elements that underlie reality, in which the very process called בהברא"ם, “in the process of Creation” actually spells Avraham, that become צדיק יסוד עולם in הלכות תשובה, that create the יסוד התפילה and תיקון שחרית, and that make עבודה into the challenge of becoming part of the process itself. In that sense, the וישלח לפניו מלאך is Moshe, the ומלאך ה' עלה מן הגלגל is פנחס- כי מלאך ה' צבקות הוא, and the actual vision of the Presence in response to מילה is the vision of מלאכים, the sense of “messenger” RNA, the actual purveyors of process itself. This leads directly to the nature of perception in the deepest sense, as Rambam points out in the מורה נבוכים and which elicits horror from the Ramban: the virtual nature of reality, in which the messenger appears to be the actual bearer of reality when it itself is mere perception. The Ramban actually brings out the incredible חידוש הרמב"ם in which the מלאך is not a messenger with a message as he was until now, he is a messenger with a mission, and that is the difference between באר לחי רואי and now. It also explains why Sara must be involved and needs to be argued with. This is the פתיחת רבינו בחיי because the גילוי השכינה = וירא is within the רפואה-חיים – באו"ר פני מלך חיים, a completely different level of relationship. Just imagine if משחיתים אנחנו is so dangerous, how the flow from לך לך ואוהבי would lead directly to a more dangerous ולא יתבוששו and אחד היה אברהם and the mistaken notion of his being a God that leads him to be וישתחו לעם הארץ next week after hearing נשיא אלוהים אתה The connection of discovery of Din Perspectives to the problem of ולא יתבוששו may lie behind the changes in the relationship of Avraham and Sara, and the assertion next week to אדם וחוה that Avraham and Sara are coming to address their primal breakdown, as the כל אשר תאמר אליך שרה שמע בקול"ה is the utter opposite of כי שמעת לקול אשתך, which is why he must explain to אדם וחוה that he is coming to address their problems, and succeeds in fixing their relationship. The antecedents of ultimate love appear here in terms of סדום ורות ונעמה. Indeed from this point on, all centers on Woman! The true Terror of discovering the Virtual World that opens one’s mind to the reality which lies beneath the GUI which is the “world” to us and the changes it engenders in the willingness to do what needs to be done when the complacency is over. This is the כמתעתע, the total shock at discovery of how little of what you thought was real…just as Dr. Strange develops and is ready for doing “what a man has to do” when the reality of the multiverse penetrates and for the first time is ready to recognize the shallowness of what is “known” about reality. It means that the יר"א is not merely in awe, he is in Terror. The בריה אפילה שפילה who is נרתע לאחוריו, means that perception is completely suspect! Even a child who sees an X-ray or blood becomes terrified, the terror of דין over חסד—the difference between a beneficent Nature and a nature red in tooth and claw. Rabbi Weinberg 2026-05-20 09:45:36am Ultimate Quest - Defining the ultimate human Quest, the לך לך, as meaning not only לטובתך ולהנאתך, but also לעצמך, not in the simple sense of Pilgrim and “the Path that leads to you,” but rather to the clarity that the journey is always to somewhere that you already know within the secret of your own existence, the full equivalent of ראשי"ת in terms of בריאה, so that Avraham always knew in advance what the quest was, needing no אשר ארא"ך or אשר אומר אליך or ארץ לא להם – it was always לפנ"י because he got there first, even in terms of his צחוק that creates יצחק. The whole point of reaching for Avoda was his search for בית המקדש so that he was prepared for spilling a little bit of blood. The entire backward chronology of the parasha is due to this, for the end is always what the beginning aimed for, which is the true ראשי"ת, which is the true בהברא"ם, which is the true תשובה which is the true נפלאת of אהבה and the spaces of Extra-Covenantal space which is the deep desire not of the Love to Know, which is always within your experience, but of the recognition of the awesome Beyond of the Space for עבודה which is the only way that one can walk beyond Me. This is the deepest איכ"ה, for the understanding of the quest is to recognize all along that it must discover what I already knew as being me, and that the Teshuva at the end is merely what the Quest was from the beginning, just as my initial departure to ארץ ישראל and to הר המוריה was the pursuit of אשר אראך ואשר אומר אליך, the אחד ההרים being no different than אחד שבטיך...במקום אשר יבחר ה' אלוקיך. The end result is that the לך לך is actually only in terms of התהלך לפני for being within an ever-broadening space alone will never allow you to get out of the space of self itself! Without a התהלכות whose Quest is more than the pilgrim which Yishma’el loves still, the implosion into the Arab is a foregone conclusion for there is no way to escape that final space of באשר הוא שם. It is either a direct perception of בהבראם and the nature of creation and ראשית. It is only here that it could possibly be בהברא"ם=באברהם for there is no אברהם until now. The very fact that the application will be לא נפלאת היא ממך even though the space is, must lead one to understand that מצוות are the essence of יראה, of application of a Space I can recognize, but only at the End, סוף ישראל לעשות תשובה בסוף גלותן… ראשית is shared by ארץ ישראל just as אבן השתיה was ממנו הושתת, similar to צדיק יסוד עולם; the space of Being is the same as anyone sensitive immediately experiences when coming into the Land... Rabbi Weinberg 2026-05-20 09:45:36am Taming of the Tohu - Recognizing the emergent nature of עשרה דורות...עד שבא ונטל שכר כולם, both examples, unique examples, being in this parasha. This relates to the very sense of מבול ובלבול ובבל in a profound way, for the emergent reality makes essentially an intermingled holism of the details that lead to it, an essential characteristic of the period of תוהו and a microcosm of the essential בשביל ראשית that makes of each our individual lives of true תקוה a תוהו that awaits its emergent wholeness of love and teshuva. It is this which is the relationship to מי נח, the acceptance and non-interference in the Norman Rockwell level of experience, all aspects seen as a nearly non-differentiated expression of the endless falling-leaves beauty and poignancy of fall, Sukkot, אסיפה, שבעים פרים, and the רצוף אהבה מבנות ירושלים, and in the violation of Brit defined later on this page, a simple אמרתי אפאיהם which would have meant relating to Yisrael just so and allowing the ראשית to emerge at the end (which gives an entirely new dimension to the meaning of Extra-Covenantal as an option attributed to לולא כעס אויב אגור and its profound relationship to הרנינו גוים עמו ויודעים היו אלו בטובו – השמים החדים והארץ החדשה- יצב גבולות עמים – אב המון גויים – ע' פרים – ישתחו כל בש"ר – מכל באי עולם – ספורנו – אד"ם אתם ישעיה פרק סו יט) ושמתי בהם אות ושלחתי מהם פליטים אל הגוים תרשיש פול ולוד משכי קשת תבל ויון האיים הרחקים אשר לא שמעו את שמעי ולא ראו את כבודי והגידו את כבודי בגוים:(כ) והביאו את כל אחיכם מכל הגוים מנחה לידוד בסוסים וברכב ובצבים ובפרדים ובכרכרות על הר קדשי ירושלם אמר ידוד כאשר יביאו בני ישראל את המנחה בכלי טהור בית ידוד: כא) וגם מהם אקח לכהנים ללוים אמר ידוד: כב) כי כאשר השמים החדשים והארץ החדשה אשר אני עשה עמדים לפני נאם ידוד כן יעמד זרעכם ושמכם: כג) והיה מדי חדש בחדשו ומדי שבת בשבתו יבוא כל בשר להשתחות לפני אמר ידוד: For indeed, once the אהבה וחסד of the nature of בריאה becomes evident, the resultant clarity of how the fabric of consciousness is its most profound sharing in חיבה יתירה נודעת לו שנברא בצלם brings about the end of תוהו as a direct result of the solidification of experience and awareness: no more אדם תוהה על הבוהו שבו. This is the essential difference between the drunkenness of נח which finds חן in the heart of The Lover in their lack of consciousness, within its unconscious journey towards adulthood, the children portraits of Norman Rockwell on the one hand, and the marvelous חן achievable through צלם אלוקים awareness of Avraham, in the ויר"א אליו ה' which is itself a vision of קרבנות as the רמב"ן points out, on the other. רמב"ן על בראשית פרק יב פסוק ז (ז) וטעם לה' הנראה אליו, כי הודה לשם הנכבד וזבח לו זבח תודה על שנראה אליו, כי עד הנה לא נראה אליו השם ולא נתודע אליו במראה ולא במחזה, אבל נאמר לו "לך לך מארצך" בחלום הלילה או ברוח הקדש ויתכן שירמוז "הנראה אליו" על סוד הקרבן (עיין רקאנטי כא ב) והמשכיל יבין Instead the very fabric of experience of עולם הזה is found to be the intense act of sharing נשמת חיים, of a חן newly invested, pregnant with its emergent נצ"ח which becomes the מדה of he who was בשגם הוא בשר and then comes to repudiate מי-נח with מחיני נא and a מציאות חן which can demand הלא בלכתך עמנו, achieving precisely the same change as here, from לא ידון רוחי באדם – רגע אחד אעלה בקרבך וכליתיך to the סלחתי כדבריך – לא אוסיף לקלל and the allowance of the גשמים = זרע = קשתי בענן as a promise to the saving grace of unconscious sexuality within the simple search for life, bound to succeed, סופם לעשות תשובה, the ultimate כדי שימות והוא בעל תשובה. This new capability of ברית is essentially the commitment to love as a parallel/emergent quality of underlying mechanical reality, which is why sexuality must take the central role in the story, from the ויקחו להם to the שימוש בתיבה centrality, to the בדיקה כסוטו"ת וט"ו מעלות and the insane multiples of ט"ו כנגד י"ה בין איש לאשנ (כלי יקר); to חם and the definition of niceties of civilization in יפת even unto the קבורת גוג ומגוג, to the ברותחים חטאו – הם חטאו בסילונותם וגו' - and to the general sense of צדיק where love and its connection to ראשית becomes the sole arbiter of sexuality even as far as גאולה itself in רות ובועז, and becomes in its final stage pure נפלאתה אהבתך. This leads to the ברית with אברהם אוהבי Whereas once the period concludes in Avram and his stirrings of love and an actual הכי"ר את בוראו, the חן evolves into a relationship with each invested piece of the process through the very הליכה of Avraham which Moshe as the original נח recognizes that he must re-create in his anti-מי נח response to the עגל (on the same י"ז בתמוז which is the impregnation of רות and the moment here in the מבול) there is no longer the loss of connection—precisely why תוהו ended here. This leads to the continued and infinitely painful הליכה which is the opposite of אמרתי אפאיהם , each moment filled with the longing for ראשית even through the עשרה הרוגי מלכות ןהרוגי לוד והשואה, but which defines the יצב גבולות עמים למספר בני ישראל which takes place in this parasha which itself defines those inter-relationships and lead to the אב המון גויים of אברהם himself, once an אב לארם which is pre-Brit and local. No wonder that the development of an אלהי שמים וארץ is seen as an evolving reality created by the changes discovered by Avraham, the אוהבי whose very אהבה made it all possible and who needed through the ביטול העקידה to discover that the essential change was to make a uniquely valuable expression in the moment and to leave תוהו finally behind in not spilling a drop of blood, in finally learning that this was indeed his own personal achievement and that it was he who had made the עקידה untenable, impossible to complete with the loss of שחיטה. Thus the development of the parashiyot through the הליכה into the עקידה from the earliest תוהו is palpable and clear. Rabbi Weinberg 2026-05-20 09:45:36am Moving Testimony - Theme Vayelech/Shabbat Shuva 5776; “Moving Testimony/ Five Innovations”: It is even more powerful to have וילך as שבת שובה than נצבים, for it is the innovation of עדות on multiple levels that makes the final stage of עד in הלכות תשובה, the עדות that is meant to provide the only possible escape from the absurd circular teshuva back into one’s own windmills of mind. As this is the central function of the עשרת ימי תשובה, a direct consequence of בהמצאו, the nature of seeking, going to, being וילך, it is also the most striking historical event of the period, coupled with the murder of גדליוה בן אחיקם in the person of יוחנן בן קרח who himself promises ירמיהו הנביא that he is completely open to the עד אמת ונאמן only to claim at the end of the עשרת ימי תשובה that שקר את דובר. There are five separate innovations introduced in וילך that make it possible to access such עדות on the individual level and to make teshuva possible along with personal choice such that יכול כל אח"ד ואח"ד להיות צדיק כמשה רבינו. (1) Writing with its attendant opening to structural changes in thinking and development (2) The creation of ספר תורה in which is embodied the actual עד הנאמן לכל באי עולם (3) The creation of יהושע שהוא תלמידו של משה which enables the downloading of a mind-space, which we call מסירה and the ציווי of זירוז, making הוי הכל מכוחך and the כל זמן שתלמידו חי a reality; (4) The vision of a world of statistics, in which everything happens because of the nature of reality and in which your own touching the עד will inevitably offer you the chance for escape; (5) The הסתר אסתיר which is the אנכי that matches the אנוכי היום (viz. רבינו בחיי) and which becomes the פני הגאולה itself in the form of אסתר, where until the recognition of the meaning of the fabulous world of statistics (innovation 4) it remained a הסתר של הסתר, a loss of what the פני הגאולה could possibly mean. All of this is the introduction to the meaning of עדות שמים וארץ which is predicated on the הסתר אסתיר and the קל וחומר של משה – של מרדכי and the loss of the mechanical Moshe and the final achievement of his איש דברים to end at last all mechanical dependency in the בני ישראל. For the same way that אתם נצבים provides the proof in your very existence in a sustainable universe that you must ultimately have done teshuva or you would not exist, the nature of עדות provides the individual the power of “the way things are” the מוצא את עצמו נעזר על הדבר as part of nature itself just as שמים וארץ constantly provide for the ongoing potentialities of your existence and development. This entire idea is expressed in one word, וילך, which as the רבינו בחיי shows means that nothing can really exist as a separate phenomenon but is part of the “going towards” the rest of existence, just as Moshe insisted upon going to בני ישראל and just as חרב על הבדים, just as הוי גולה למקום תורה, so too is the quark extant only within its relationships, and ultimately there is no such thing as a discrete particle or force that exists within itself and not within its relationship with something other than itself, the essence of the עדות and the furthest escape from pure solipsism. The complete lack of קנאה stressed in the midrashim between משה ויהושע attests to the sharing of mind and the specific nature of the תלמידו של משה is expressed in the amazing unanimity of acceptance when it comes to יהושע – כל מי שימריד Rabbi Weinberg 2026-05-20 09:45:36am Moving Testimony - Theme Vayelech/Shabbat Shuva 5776; “Moving Testimony/ Five Innovations”: It is even more powerful to have וילך as שבת שובה than נצבים, for it is the innovation of עדות on multiple levels that makes the final stage of עד in הלכות תשובה, the עדות that is meant to provide the only possible escape from the absurd circular teshuva back into one’s own windmills of mind. As this is the central function of the עשרת ימי תשובה, a direct consequence of בהמצאו, the nature of seeking, going to, being וילך, it is also the most striking historical event of the period, coupled with the murder of גדליוה בן אחיקם in the person of יוחנן בן קרח who himself promises ירמיהו הנביא that he is completely open to the עד אמת ונאמן only to claim at the end of the עשרת ימי תשובה that שקר את דובר. There are five separate innovations introduced in וילך that make it possible to access such עדות on the individual level and to make teshuva possible along with personal choice such that יכול כל אח"ד ואח"ד להיות צדיק כמשה רבינו. (1) Writing with its attendant opening to structural changes in thinking and development (2) The creation of ספר תורה in which is embodied the actual עד הנאמן לכל באי עולם (3) The creation of יהושע שהוא תלמידו של משה which enables the downloading of a mind-space, which we call מסירה and the ציווי of זירוז, making הוי הכל מכוחך and the כל זמן שתלמידו חי a reality; (4) The vision of a world of statistics, in which everything happens because of the nature of reality and in which your own touching the עד will inevitably offer you the chance for escape; (5) The הסתר אסתיר which is the אנכי that matches the אנוכי היום (viz. רבינו בחיי) and which becomes the פני הגאולה itself in the form of אסתר, where until the recognition of the meaning of the fabulous world of statistics (innovation 4) it remained a הסתר של הסתר, a loss of what the פני הגאולה could possibly mean. All of this is the introduction to the meaning of עדות שמים וארץ which is predicated on the הסתר אסתיר and the קל וחומר של משה – של מרדכי and the loss of the mechanical Moshe and the final achievement of his איש דברים to end at last all mechanical dependency in the בני ישראל. For the same way that אתם נצבים provides the proof in your very existence in a sustainable universe that you must ultimately have done teshuva or you would not exist, the nature of עדות provides the individual the power of “the way things are” the מוצא את עצמו נעזר על הדבר as part of nature itself just as שמים וארץ constantly provide for the ongoing potentialities of your existence and development. This entire idea is expressed in one word, וילך, which as the רבינו בחיי shows means that nothing can really exist as a separate phenomenon but is part of the “going towards” the rest of existence, just as Moshe insisted upon going to בני ישראל and just as חרב על הבדים, just as הוי גולה למקום תורה, so too is the quark extant only within its relationships, and ultimately there is no such thing as a discrete particle or force that exists within itself and not within its relationship with something other than itself, the essence of the עדות and the furthest escape from pure solipsism. The complete lack of קנאה stressed in the midrashim between משה ויהושע attests to the sharing of mind and the specific nature of the תלמידו של משה is expressed in the amazing unanimity of acceptance when it comes to יהושע – כל מי שימריד Rabbi Weinberg 2026-05-20 09:45:36am תוצרת הארץ - Theme Nizavim 5776: תוצרת הארץ As a closure to ראש השנה and an event that actually occurred on ראש השנה, and its surprising re-introduction of the very Churban which it was the end of נחמותא and was to have been affected by its tikkun, we need to have a נעילת החג interrelating all of the varied elements, the קריאה and the תענית צום גדליהו…. The sudden switch to the Land per se, the object of האף הגדול, the focus of the גאולה בראש השנה as inובכן תן כבוד ידוד לעמך. תהלה ליראיך. ותקוה טובה לדורשיך. ופתחון פה למיחלים לך. שמחה לארצך וששון לעירך. וצמיחת קרן לדוד עבדך. ועריכת נר לבן ישי משיחך. במהרה בימינו on ראש השנה and the מבראשית כזאת הודעת and the ראשית=תשובה of the שפת אמת. The relationship of ברית now needing to go through the ארץ; the mutuality of המקום הזה – הארץ הזאת , based on the fact that there is no real ערבות until crossing the Yarden, the נקודות on הנסתרות, the switch to הארץ היא ואת תחלויה, the relationship of המקום to the entirety of ארץ ישראל in ספרי implies that the sharing of the Land is the sharing of the ברית, which ties directly into the connection to ראשית requiring the physical characteristics of Land, not just physicality, which relates to the אדם-אדמה-מזבח אדמה question, and the way that ירושת הארץ is an outgrowth of the same ראשית that expresses כח מעשיו to a ראשית that is capable of הקרבת ראשית. It makes sense that the brit built around the ירושת הארץ should be actually built of the ארץ, and the ברי"ת-ברשי"ת-בריתאש should be built of ראשית ביכורים וישראל. Exactly the same idea is achieved by Yosef in recognizing that the essence of מלכות מצרים was being violated in the lack of memory, and that it could only be cured through the rediscovery of the love of ארץ מצרים...והאדמה לא תשם. This parasha translates the personalization of the טוב in גן עדן for the creation of בחירה into the tikkun of noting that טוב is ultimately חיים itself, to be קיים the way שמים וארץ are קיימים. Changing the tiniest portion of any of the 6 values would make it all impossible, so how do you believe that the one thing that is able to create itself in violation of the essence of Creation, the נעשה אדם question for which everything else exists and which gives them the existence of ה' האמרת היום, how would you believe that their existence is less critically balanced than everything that is only there in order to allow for the פלא of self creation? The presence of למען תחיה...כי הוא חייך...לשבת על האדמה describes the nature of real למען תחיה and the interrelationship of the שמים וארץ ראשוניים to our own which are so dependent on our own consciousness, and here all is בטל מלבד השמיים והארץ הראשוניים (see רבינו בחיי). And the טוב ורע refers, says the אור החיים, to the Torah itself which can be so destructive. Look at the ריחוק that has been created by religion to ארץ ישראל (see the amazing song תוצרת הארץ) Relating the ערבות to בבא קמא means that the real concept of משפטים is the early expression of משפטי ה' אמת צדק"ו יחדיו where we discuss an ultimate יחדיו as the height of מאן דבעי למהוי חסידא and explains why we exclude עכו"ם so blatantly! Teshuva as ראשית and its connection to ארץ ישראל in יוחנן בן קרח is similar to the עדות of intrusive reality. The amazing fact that we cannot utilize this time of creating Teshuva, the חדות ה' היא מעוזכם, do teshuva by simply reversing our actions which is mechanical and does not relate back to the Teshuva of ראשית and ערבות at all. The Rambam’s interrelating the level of the individual’s teshuva with that of Yisrael as a whole in a deeper sense. Seeing in the demand for living in ארץ ישראל a whole new sense of where the tikkun will come from, the growing loss of בני חו"ל who think that ארץ ישראל is a place rather than an embodiment of ראשית which has far more נפלאתה power to define you than you it! לא נפלאת is the willingness to be part of the ערבות and the תשובה, ולא שמעו אליו, no participation in being able to do your part for the שכם אחד, the amazing warring of דין expressed in תרועם בשבט ברזל Though the process is נפלאת, the מצוה is not; for the first time one becomes a true participant rather than a victim of דין , just as נזיקין begins with the personal and grows into the צדקו יחדיו. The lack of participation is to sleep and have your mazal sleep on Yom haDin. Rabbi Weinberg 2026-05-20 09:45:36am תוצרת הארץ - Theme Nizavim 5776: תוצרת הארץ As a closure to ראש השנה and an event that actually occurred on ראש השנה, and its surprising re-introduction of the very Churban which it was the end of נחמותא and was to have been affected by its tikkun, we need to have a נעילת החג interrelating all of the varied elements, the קריאה and the תענית צום גדליהו…. The sudden switch to the Land per se, the object of האף הגדול, the focus of the גאולה בראש השנה as inובכן תן כבוד ידוד לעמך. תהלה ליראיך. ותקוה טובה לדורשיך. ופתחון פה למיחלים לך. שמחה לארצך וששון לעירך. וצמיחת קרן לדוד עבדך. ועריכת נר לבן ישי משיחך. במהרה בימינו on ראש השנה and the מבראשית כזאת הודעת and the ראשית=תשובה of the שפת אמת. The relationship of ברית now needing to go through the ארץ; the mutuality of המקום הזה – הארץ הזאת , based on the fact that there is no real ערבות until crossing the Yarden, the נקודות on הנסתרות, the switch to הארץ היא ואת תחלויה, the relationship of המקום to the entirety of ארץ ישראל in ספרי implies that the sharing of the Land is the sharing of the ברית, which ties directly into the connection to ראשית requiring the physical characteristics of Land, not just physicality, which relates to the אדם-אדמה-מזבח אדמה question, and the way that ירושת הארץ is an outgrowth of the same ראשית that expresses כח מעשיו to a ראשית that is capable of הקרבת ראשית. It makes sense that the brit built around the ירושת הארץ should be actually built of the ארץ, and the ברי"ת-ברשי"ת-בריתאש should be built of ראשית ביכורים וישראל. Exactly the same idea is achieved by Yosef in recognizing that the essence of מלכות מצרים was being violated in the lack of memory, and that it could only be cured through the rediscovery of the love of ארץ מצרים...והאדמה לא תשם. This parasha translates the personalization of the טוב in גן עדן for the creation of בחירה into the tikkun of noting that טוב is ultimately חיים itself, to be קיים the way שמים וארץ are קיימים. Changing the tiniest portion of any of the 6 values would make it all impossible, so how do you believe that the one thing that is able to create itself in violation of the essence of Creation, the נעשה אדם question for which everything else exists and which gives them the existence of ה' האמרת היום, how would you believe that their existence is less critically balanced than everything that is only there in order to allow for the פלא of self creation? The presence of למען תחיה...כי הוא חייך...לשבת על האדמה describes the nature of real למען תחיה and the interrelationship of the שמים וארץ ראשוניים to our own which are so dependent on our own consciousness, and here all is בטל מלבד השמיים והארץ הראשוניים (see רבינו בחיי). And the טוב ורע refers, says the אור החיים, to the Torah itself which can be so destructive. Look at the ריחוק that has been created by religion to ארץ ישראל (see the amazing song תוצרת הארץ) Relating the ערבות to בבא קמא means that the real concept of משפטים is the early expression of משפטי ה' אמת צדק"ו יחדיו where we discuss an ultimate יחדיו as the height of מאן דבעי למהוי חסידא and explains why we exclude עכו"ם so blatantly! Teshuva as ראשית and its connection to ארץ ישראל in יוחנן בן קרח is similar to the עדות of intrusive reality. The amazing fact that we cannot utilize this time of creating Teshuva, the חדות ה' היא מעוזכם, do teshuva by simply reversing our actions which is mechanical and does not relate back to the Teshuva of ראשית and ערבות at all. The Rambam’s interrelating the level of the individual’s teshuva with that of Yisrael as a whole in a deeper sense. Seeing in the demand for living in ארץ ישראל a whole new sense of where the tikkun will come from, the growing loss of בני חו"ל who think that ארץ ישראל is a place rather than an embodiment of ראשית which has far more נפלאתה power to define you than you it! לא נפלאת is the willingness to be part of the ערבות and the תשובה, ולא שמעו אליו, no participation in being able to do your part for the שכם אחד, the amazing warring of דין expressed in תרועם בשבט ברזל Though the process is נפלאת, the מצוה is not; for the first time one becomes a true participant rather than a victim of דין , just as נזיקין begins with the personal and grows into the צדקו יחדיו. The lack of participation is to sleep and have your mazal sleep on Yom haDin. Rabbi Weinberg 2026-05-20 09:45:36am Dreams of Reishit - Relating רעת-כפיית טובה- הליכה בדרכיו – כניסה לארץ – ראשית –ועשיתם אתם into a single new reality of ברית in which the full recognition of conscious experience as a sharing of the dream of ראשית no less a משל (as the חינוך takes such pains to point out) than the הנהגת השם itself. The State-of-the-Universe becomes the issue as he points out with זעמו and the רגע of עריכת דין. In that sense so is a world of ברכה or a world of קללה, the first time that ראה deals with the nature of life itself and sees it as a function of החיים ואת הטוב and makes possible the ultimate choice of ובחרת בחיים in next week’s parasha. In this way the many different elements become interrelated with the actual כניסה לארץ which is now entirely a function of individual experience as sharing a common dream linked directly to הנהגה. This is the final growth out of a belief that, say, יציאת מצרים was a problem needing to be solved, or that the הנהגת השם deals with a reality that needs solving, or that the mitzvot are reactions to the reality of the world. In fact true ברית implies a mutual reality of ראשית which is expressed in the e xperience of the physical world itself, and is thus linked to the multiple levels of ראשית that the רבינו בחיי points out. For the first time there is a השם הגדול והנכבד expressed in this reality so that the investment in the story becomes the old man planting the tree… This is the ultimate expression of דעת וחיבור which is the only way that I do not see any כפייה in the nature of an “external reality” and thus allows כח מעשיו וראשית to be expressed in the actual integration of the individual’s and the national כניסה לארץ which allows us to use the כי תבוא in two different ways—one immediate and the other after ירושה וישיבה and spread out over individual time which becomes a commonality of experience for which we have no other preferred explanation. On this level the Holocaust aspects are not troubling because they are experienced as in the Zohar as ultimate linkages of a father who cannot let go, whereas any description of להדמות בדרכיו when based on a totally physical description of nature make no sense because there is nothing merciful about our experience of a nature red in tooth and claw. Rabbi Weinberg 2026-05-20 09:45:36am Dreams of Reishit - Relating רעת-כפיית טובה- הליכה בדרכיו – כניסה לארץ – ראשית –ועשיתם אתם into a single new reality of ברית in which the full recognition of conscious experience as a sharing of the dream of ראשית no less a משל (as the חינוך takes such pains to point out) than the הנהגת השם itself. The State-of-the-Universe becomes the issue as he points out with זעמו and the רגע of עריכת דין. In that sense so is a world of ברכה or a world of קללה, the first time that ראה deals with the nature of life itself and sees it as a function of החיים ואת הטוב and makes possible the ultimate choice of ובחרת בחיים in next week’s parasha. In this way the many different elements become interrelated with the actual כניסה לארץ which is now entirely a function of individual experience as sharing a common dream linked directly to הנהגה. This is the final growth out of a belief that, say, יציאת מצרים was a problem needing to be solved, or that the הנהגת השם deals with a reality that needs solving, or that the mitzvot are reactions to the reality of the world. In fact true ברית implies a mutual reality of ראשית which is expressed in the e xperience of the physical world itself, and is thus linked to the multiple levels of ראשית that the רבינו בחיי points out. For the first time there is a השם הגדול והנכבד expressed in this reality so that the investment in the story becomes the old man planting the tree… This is the ultimate expression of דעת וחיבור which is the only way that I do not see any כפייה in the nature of an “external reality” and thus allows כח מעשיו וראשית to be expressed in the actual integration of the individual’s and the national כניסה לארץ which allows us to use the כי תבוא in two different ways—one immediate and the other after ירושה וישיבה and spread out over individual time which becomes a commonality of experience for which we have no other preferred explanation. On this level the Holocaust aspects are not troubling because they are experienced as in the Zohar as ultimate linkages of a father who cannot let go, whereas any description of להדמות בדרכיו when based on a totally physical description of nature make no sense because there is nothing merciful about our experience of a nature red in tooth and claw. Rabbi Weinberg 2026-05-20 09:45:36am Inertial Guidance - Having defined the ראה לראה period as an actual space, where it is the perception of Space that allows the directional element of הר גריזים והר עיבל ובחירה ולהטו עצמו לדרך טובה או לדרך רעה and the Gödelian platform for Choice which leads itself to a סוף: ולהיות צדיק ולהיות רשע and the power of the vision of Teshuva for Yisrael and the יחיד not merely as a process but as a context and in its deepest sense a Space which will determine the actual direction of its outcomes which is the צריך אדם לכו"ון מעשיו. In which case there would be the same concepts as inertia and gravity to the objects within this space, the relationship between which was always quite a mystery in four dimensional space-time until Einstein. Here too the inertia is expressed in סופו ל... and the gravity is experienced as the גרירה caused by warp in the space experienced as an actual כח משיכה, a true גרירה, which is why we can find in רש"י the sense of סופו and in בן עזאי במדרש an actual עבירה גוררת because there are elements of עבירה as well. The strong relationships of the צ"א root, where something is found (or perhaps extant within, as in יש שם מצוי ראשון) נמצא-יצא-מצאה – תצא – מציאה- צאתך - - also implies the importance of coordinates. The meaning of a space where the coordinates are places for מצוות and choices. The stress of ובערת הרע מקרב"ך or בקר"ב מחנך and the need to define your War מחנה as a place of total morality above and beyond your normal מחנה, such that every מחנה מלחמה gets the דין מחנת המדבר as the essence of צבאות השם ממצרים and the morality it expressed in מה טובו אהליך such that the presence of each item within is given tremendous gravitas, even the שור בדישו, the צער בעלי חיים בדרך, בושה-ונקלה במבושיו, בגד אלמנה, שכר שכיר, the need for דרישת סמוכים in דברים. It is the יציאה למלחמה from that space which allows the כיבוש נשמת היפת תואר just as רחב"ת (itself a spatial reference) was a נשמה needing גאולה משכם בן חמור , and there too was a function of ותצ"א דינה בת לאה לראות בבנות הארץ itself an outgrowth of ותצא לאה which was for the purpose of sexual achievement and relates to מלחמה, just as מואבי ולא מואבית is based on אין דרכה של אשה , where the very meaning of דרך relates to sex as in דרך גבר בעלמה and to War! So too is language and perception לשון הרע – קול אשתך – נדר – כל נדרי – מוציא שם רע – זכירת מרים so much part of this space. In which case we can integrate the themes of כיבוש and סופו-מצוה גוררת מצוה through the understanding of מלחמה ומחנה as the envelope of a unique Space and its expansion, where direction becomes possible with a geometric matrix, where choice becomes possible from ויוצא אותו החוצה and סופו are effects of inertia within a directional space and גוררת is a gravitational effect by something as powerful as מצוה. The very fact that מלחמה is initially based on sexual integrity in terms of משוח מלחמה-פנחס-בנות מדין and the entire contrast of War and Peace between דבורה ואם סיסרא ויעל, the profound relationship of כיבוש to פריה ורביה and מלחמה to אשה explains why amazingly the structure of genitals is important not only in ברית מילה but becomes more important than ממזרות itself in terms of קדימה for קהל השם and indeed even interrupts the סמיכות teaching that אין ממזר אלא מחייבי כריתות; explains why ייבום is here, explains why we use the terminology of יחדו בעולם and the concept of אחיו שלא היה בעולמ"ו. It also explains why agriculture and workers in agriculture, why כלאים as a sexual/agricultural/cultural (dress) element is related on those three levels (though not why הרבעה is in ויקרא and not here. Relating the parshiyot from עקב where they do not begin with פתוחות and are part of each other and transitions. First the reality of מצוות, then the nature of space and choice (Re’eh), then the creation of the support systems of that space (Shofetim), then the content of the space and extending its envelope (Ki Tezei) . The fact that even a single מצוה can draw you into the space of עולם הבא as per Rambam Being drawn in means that one מצוה can bring you into the space if done spatially and not as part of another conceptual space, that is the גרירה. This is how Elul can allow us to be תן בני לבך לי in allowing ourselves to give up on alternative cultures and to enter into the world of care and true חשק so far from תאוה which is the destruction of זנות והבל Rabbi Weinberg 2026-05-20 09:45:36am Inertial Guidance - Having defined the ראה לראה period as an actual space, where it is the perception of Space that allows the directional element of הר גריזים והר עיבל ובחירה ולהטו עצמו לדרך טובה או לדרך רעה and the Gödelian platform for Choice which leads itself to a סוף: ולהיות צדיק ולהיות רשע and the power of the vision of Teshuva for Yisrael and the יחיד not merely as a process but as a context and in its deepest sense a Space which will determine the actual direction of its outcomes which is the צריך אדם לכו"ון מעשיו. In which case there would be the same concepts as inertia and gravity to the objects within this space, the relationship between which was always quite a mystery in four dimensional space-time until Einstein. Here too the inertia is expressed in סופו ל... and the gravity is experienced as the גרירה caused by warp in the space experienced as an actual כח משיכה, a true גרירה, which is why we can find in רש"י the sense of סופו and in בן עזאי במדרש an actual עבירה גוררת because there are elements of עבירה as well. The strong relationships of the צ"א root, where something is found (or perhaps extant within, as in יש שם מצוי ראשון) נמצא-יצא-מצאה – תצא – מציאה- צאתך - - also implies the importance of coordinates. The meaning of a space where the coordinates are places for מצוות and choices. The stress of ובערת הרע מקרב"ך or בקר"ב מחנך and the need to define your War מחנה as a place of total morality above and beyond your normal מחנה, such that every מחנה מלחמה gets the דין מחנת המדבר as the essence of צבאות השם ממצרים and the morality it expressed in מה טובו אהליך such that the presence of each item within is given tremendous gravitas, even the שור בדישו, the צער בעלי חיים בדרך, בושה-ונקלה במבושיו, בגד אלמנה, שכר שכיר, the need for דרישת סמוכים in דברים. It is the יציאה למלחמה from that space which allows the כיבוש נשמת היפת תואר just as רחב"ת (itself a spatial reference) was a נשמה needing גאולה משכם בן חמור , and there too was a function of ותצ"א דינה בת לאה לראות בבנות הארץ itself an outgrowth of ותצא לאה which was for the purpose of sexual achievement and relates to מלחמה, just as מואבי ולא מואבית is based on אין דרכה של אשה , where the very meaning of דרך relates to sex as in דרך גבר בעלמה and to War! So too is language and perception לשון הרע – קול אשתך – נדר – כל נדרי – מוציא שם רע – זכירת מרים so much part of this space. In which case we can integrate the themes of כיבוש and סופו-מצוה גוררת מצוה through the understanding of מלחמה ומחנה as the envelope of a unique Space and its expansion, where direction becomes possible with a geometric matrix, where choice becomes possible from ויוצא אותו החוצה and סופו are effects of inertia within a directional space and גוררת is a gravitational effect by something as powerful as מצוה. The very fact that מלחמה is initially based on sexual integrity in terms of משוח מלחמה-פנחס-בנות מדין and the entire contrast of War and Peace between דבורה ואם סיסרא ויעל, the profound relationship of כיבוש to פריה ורביה and מלחמה to אשה explains why amazingly the structure of genitals is important not only in ברית מילה but becomes more important than ממזרות itself in terms of קדימה for קהל השם and indeed even interrupts the סמיכות teaching that אין ממזר אלא מחייבי כריתות; explains why ייבום is here, explains why we use the terminology of יחדו בעולם and the concept of אחיו שלא היה בעולמ"ו. It also explains why agriculture and workers in agriculture, why כלאים as a sexual/agricultural/cultural (dress) element is related on those three levels (though not why הרבעה is in ויקרא and not here. Relating the parshiyot from עקב where they do not begin with פתוחות and are part of each other and transitions. First the reality of מצוות, then the nature of space and choice (Re’eh), then the creation of the support systems of that space (Shofetim), then the content of the space and extending its envelope (Ki Tezei) . The fact that even a single מצוה can draw you into the space of עולם הבא as per Rambam Being drawn in means that one מצוה can bring you into the space if done spatially and not as part of another conceptual space, that is the גרירה. This is how Elul can allow us to be תן בני לבך לי in allowing ourselves to give up on alternative cultures and to enter into the world of care and true חשק so far from תאוה which is the destruction of זנות והבל Rabbi Weinberg 2026-05-20 09:45:36am Engaging Vulnerability - The incredible reading of the Rambam of the דיני נביא in the parasha provide a key to understanding the overall theme of vulnerability and failure in the parasha. He understands that the reason that only the first part of the בקשה is brought here is because that is not an introduction to the בקשה קרב אתה...ואת תדבר but it is a separate request to be let off from the responsibility of personally achieving נביאות, as the אור החיים explains הם גרמו לעצמם שאין כולם נביאים , and thus the essence of נביאות remains the change of consciousness and the fact that האל מנב"א את בני אדם is an actual מיסודי הדת and the primary purpose. But the approval of היטיבו אשר דברו on this particular part as well (which we learn from the earlier כ"ל אשר דברו which is not quoted here because only one part in relevant—which proves that there were two בקשות!) means that the עומדים לנ"ו נביאים is only to relieve vulnerability, and the additional פסוק at the end which Rambam quotes as the basis of the לצוות על דברי תורה explains only that once there will be a נביא I will append My words to his for other purposes: וְנָתַתִּי דְבָרַי בְּפִיו וְדִבֶּר אֲלֵיהֶם אֵת כָּל אֲשֶׁר אֲצַוֶּנּוּ. Which means that Rambam agrees neither with אבן עזרא or Rashi as to the inner meaning of נביא. This is why in the primary function of נביא he speaks of messages to countries, cities, nations, but nothing of the ציווי על התורה לישראל, which is only introduced much later with the second pasuk analysis of לא לעשות דת etc. Though to Rashi we need to change the meaning of לא לדרוש אחרי העתידות to make it fit with the נביא derivative of אל מעוננים וקוסמים, the Ramban understands it similarly but with an essential difference: the belief that only הקב"ה is the source of the Future. The clarity of proof that היטיבו אשר דבר"ו applies even to the first part separately, “I find Your presence overwhelming and cannot take too much of it and still survive” is the reason that Rambam understands the essential making of the Navi to take the place of the constant companion of the שכינה עם כל אחד ואחד where you would only “ask your Companion” where are my car keys and have them through your own navied-up mind. The תמים תהיה of Ramban would be enough for this, essentially saying since it is absolutely clear to me that there is only a future in the Mind of הקב"ה there is no harm in using a Navi instead of my own connected Mind. But then how to understand the מי יתן והיה לבבם זה להם ליראה אותי כל הימים as a demand for saying אתה תתן? After all, this is an accurate understanding of vulnerability and frailty and the need to fix it first. On the other hand, Rambam’s own total connection of תמים תהיה to all חוקות עכו"ם ואבזריהו דע"ז means that he sees it as an actual developmental process, just as all the מצוות are part of the process of breaking away from the primitive notions of ע"ז and to participate in the development of Live through a process of evolution, alluded to in the original התהל"ך לפני והיה תמי"ם which is obviously developmental and part of evolution in its essence, just as we have seen the growth away from ע"ז. Thus its centrality to all the development from Avraham through Devarim: מדרש תהלים מזמור קיט אשרי תמימי דרך ההולכים בתורת ה'. אמר שלמה המלך עליו השלום (משלי כ, ז) מתהלך בתומו צדיק אשרי בניו אחריו. ואם בניו אשריהם בעבורו, הוא על אחת כמה וכמה. הקב"ה לא בקש מאברהם אלא שיהיה תמים, שנאמר (בראשית יז, א) התהלך לפני והיה תמים. וכן אמר משה לישראל, (דברים יח, יג) תמים תהיה עם ה' אלהיך. לפני ה' אלהיך אין כתיב כאן, אלא עם ה' אלהיך. ואם היית תמים הרי אתה עם ה' אלהיך, למה שאף הוא תמים, שנאמר בו (שם לב, ד) הצור תמים פעלו. ישראל תמימים והתורה תמימה, שנאמר (תהלים יט, ח) תורת ה' תמימה. לכן נאמר, אשרי תמימי דרך... In which case, the recognition that all achievement can be had only within the context of the continued דרישה- ודרשת והגידו לך את דבר המשפט is an achievement of אתה תתן, meaning not the instantaneous gift of כל הימים but the willingness to work until one can achieve the higher levels of tolerance that allow one to never drop the awareness that is so painful (ופחדו מצער הנסבב מהנבואה as אור החיים puts it) which is just another form of נפשנו קצה בלחם הקלוקל or האשה אשר נתת, which demand work, למען ענותך לנסותך, and not escape into having things under control which is כחי ועוצם ידי, itself another form of כפוי טובה which begins then to merge with the ולא יתבוששו of assuming entitlement to all that is there to allow for the עינוי-דרישה-נסיון-אתה תתן. The willingness to הוי מתונים בדין as the first bit of advice in אבות is expressed here in מצבה אשר שנא ה' אהובה בימי האבות and this evolution is the essence of the parasha: recognizing the vulnerability that forces us to appoint שופטים ושוטרים, that tells of the frailties of the מלך that insanely all happen with Shlomo the Great; that speak of the need to insure the perfect society from murder and mugging; the insanely detailed definitions of devastating psychological warfare on silly brains and the need for a משוח מלחמה and cover up departures; the impact of one fearful individual on ניסה…in all cases the acknowledgement and engagement with vulnerability and frailty becomes the willingness to evolve and that התהלך לפני becomes the reason for הלא בלכתך עמנו. In putting into place systems that allow you to be pushed into inescapable realities, like appointing שוטרים ושופטים, you engage in precisely what אתה תתן would mean, which unites the עקב introduction with the ובחרת בחיים ending giving us a deeper insight into the vision of Moshe in Devarim which demands the דרשה סמוכין. Rabbi Weinberg 2026-05-20 09:45:36am Engaging Vulnerability - The incredible reading of the Rambam of the דיני נביא in the parasha provide a key to understanding the overall theme of vulnerability and failure in the parasha. He understands that the reason that only the first part of the בקשה is brought here is because that is not an introduction to the בקשה קרב אתה...ואת תדבר but it is a separate request to be let off from the responsibility of personally achieving נביאות, as the אור החיים explains הם גרמו לעצמם שאין כולם נביאים , and thus the essence of נביאות remains the change of consciousness and the fact that האל מנב"א את בני אדם is an actual מיסודי הדת and the primary purpose. But the approval of היטיבו אשר דברו on this particular part as well (which we learn from the earlier כ"ל אשר דברו which is not quoted here because only one part in relevant—which proves that there were two בקשות!) means that the עומדים לנ"ו נביאים is only to relieve vulnerability, and the additional פסוק at the end which Rambam quotes as the basis of the לצוות על דברי תורה explains only that once there will be a נביא I will append My words to his for other purposes: וְנָתַתִּי דְבָרַי בְּפִיו וְדִבֶּר אֲלֵיהֶם אֵת כָּל אֲשֶׁר אֲצַוֶּנּוּ. Which means that Rambam agrees neither with אבן עזרא or Rashi as to the inner meaning of נביא. This is why in the primary function of נביא he speaks of messages to countries, cities, nations, but nothing of the ציווי על התורה לישראל, which is only introduced much later with the second pasuk analysis of לא לעשות דת etc. Though to Rashi we need to change the meaning of לא לדרוש אחרי העתידות to make it fit with the נביא derivative of אל מעוננים וקוסמים, the Ramban understands it similarly but with an essential difference: the belief that only הקב"ה is the source of the Future. The clarity of proof that היטיבו אשר דבר"ו applies even to the first part separately, “I find Your presence overwhelming and cannot take too much of it and still survive” is the reason that Rambam understands the essential making of the Navi to take the place of the constant companion of the שכינה עם כל אחד ואחד where you would only “ask your Companion” where are my car keys and have them through your own navied-up mind. The תמים תהיה of Ramban would be enough for this, essentially saying since it is absolutely clear to me that there is only a future in the Mind of הקב"ה there is no harm in using a Navi instead of my own connected Mind. But then how to understand the מי יתן והיה לבבם זה להם ליראה אותי כל הימים as a demand for saying אתה תתן? After all, this is an accurate understanding of vulnerability and frailty and the need to fix it first. On the other hand, Rambam’s own total connection of תמים תהיה to all חוקות עכו"ם ואבזריהו דע"ז means that he sees it as an actual developmental process, just as all the מצוות are part of the process of breaking away from the primitive notions of ע"ז and to participate in the development of Live through a process of evolution, alluded to in the original התהל"ך לפני והיה תמי"ם which is obviously developmental and part of evolution in its essence, just as we have seen the growth away from ע"ז. Thus its centrality to all the development from Avraham through Devarim: מדרש תהלים מזמור קיט אשרי תמימי דרך ההולכים בתורת ה'. אמר שלמה המלך עליו השלום (משלי כ, ז) מתהלך בתומו צדיק אשרי בניו אחריו. ואם בניו אשריהם בעבורו, הוא על אחת כמה וכמה. הקב"ה לא בקש מאברהם אלא שיהיה תמים, שנאמר (בראשית יז, א) התהלך לפני והיה תמים. וכן אמר משה לישראל, (דברים יח, יג) תמים תהיה עם ה' אלהיך. לפני ה' אלהיך אין כתיב כאן, אלא עם ה' אלהיך. ואם היית תמים הרי אתה עם ה' אלהיך, למה שאף הוא תמים, שנאמר בו (שם לב, ד) הצור תמים פעלו. ישראל תמימים והתורה תמימה, שנאמר (תהלים יט, ח) תורת ה' תמימה. לכן נאמר, אשרי תמימי דרך... In which case, the recognition that all achievement can be had only within the context of the continued דרישה- ודרשת והגידו לך את דבר המשפט is an achievement of אתה תתן, meaning not the instantaneous gift of כל הימים but the willingness to work until one can achieve the higher levels of tolerance that allow one to never drop the awareness that is so painful (ופחדו מצער הנסבב מהנבואה as אור החיים puts it) which is just another form of נפשנו קצה בלחם הקלוקל or האשה אשר נתת, which demand work, למען ענותך לנסותך, and not escape into having things under control which is כחי ועוצם ידי, itself another form of כפוי טובה which begins then to merge with the ולא יתבוששו of assuming entitlement to all that is there to allow for the עינוי-דרישה-נסיון-אתה תתן. The willingness to הוי מתונים בדין as the first bit of advice in אבות is expressed here in מצבה אשר שנא ה' אהובה בימי האבות and this evolution is the essence of the parasha: recognizing the vulnerability that forces us to appoint שופטים ושוטרים, that tells of the frailties of the מלך that insanely all happen with Shlomo the Great; that speak of the need to insure the perfect society from murder and mugging; the insanely detailed definitions of devastating psychological warfare on silly brains and the need for a משוח מלחמה and cover up departures; the impact of one fearful individual on ניסה…in all cases the acknowledgement and engagement with vulnerability and frailty becomes the willingness to evolve and that התהלך לפני becomes the reason for הלא בלכתך עמנו. In putting into place systems that allow you to be pushed into inescapable realities, like appointing שוטרים ושופטים, you engage in precisely what אתה תתן would mean, which unites the עקב introduction with the ובחרת בחיים ending giving us a deeper insight into the vision of Moshe in Devarim which demands the דרשה סמוכין. Rabbi Weinberg 2026-05-20 09:45:36am Choice Infrastructure - Each level of food in Re’eh is provided its own description of Place and reference to המקום אשר יבחר ה' א' לשכן שמו שם, whether inside, outside, בריחוק מקום, as פסולי המוקדשים or as בשר תאוה or as מעשר-בכור or as מעשר שני או כסף מעשר שני, and therefore we need to deal not only with the themes of Place, Choice, Food but we need to integrate them within the framework of ראייה. Especially when we recognize that the זכות to ארץ ישראל and desire for ארץ ישראל is expressed in terms of ראייה to אברהם אבינו, to ישראל, and by משה! The opening of the parasha in terms of ראייה and the closing in terms of ראייה שלש פעמים בשנה in the context of סוכ"ה ורוח הקודש points to the centrality of ראייה directly to the מקום אשר יבח"ר ה'. Thus both the רשות-בחירה of אדם and of הקב"ה are functions of ראייה-יראה-יראה! The central point here is that the ראייה creates the particular universe which contains the products that are available for interrelating with that universe, just as שילה is בכל הרואה. It is the awareness of ראייה per se, not just the awareness of the consequences of נטייה and direction which the Ramban and the Rambam more obliquely with his להטות עצמו לדרך טובה או לדרך רעה , (which Penrose suggests would be defined by the tiniest quantum fluctuations of a particle held in quantum indeterminacy perhaps within carbon nanotubules; shockingly the transference of photosynthetic energy at 99% efficiency between the absorption of electrons and transfer to the reaction site, completely inexplicable by classical physics, but most relevant to the parasha: vision itself relies on quantized energy in order to convert light signals to an action potential in a process called phototransduction) but the actual dimensions of the universe that are provided by ראייה, as we explained in the סיום חגיגה תשל"ה which interrelates time and space in חגיגה (אכילה) and in the Lorentz/FitzGerald equations (particularly as c2in the sense of יראה/יראה) In the broadest sense of לשון הקודש, this would imply that the sense of the dimensional field that is provided by ראייה on the simplest levels of three dimensional space is also active in the extension to other geometries and to the time/space relationship which has direct implications to the רוח הקודש ונביאות element of סוכה ושמחת בית השואבה. Thus the provision of the linkage of מועד and מקום here would also involve our relationship to the life in the universe and its vector, particularly relating not only to detail which results in personal eating and in קרבנות which are the eating of the המקום, and in the commonality of early evolutionary mechanisms which include the development of hemoglobin as the iron-containing oxygen-transport metalloprotein in the red blood cells of all vertebrates serving essential functions in many invertebrates, fungi, and plants. The difference between ראייה בארץ ישראל ובחוץ לארץ accounts for the difference in נביאות and in the physical dimensional perceptions. But true בחירה is a function of perception of context within consciousness, and thus the ראייה per se is of the essence before we can even begin to discuss the actual בחירה בחיים later, and thus this takes us from the first ראה of ראש חודש אלול and concludes literally with יום כיפורים – תשובה – נצבים – ושב ה' שבותך – ובחרת בחיים which is introduced by the תמיד עיני ה' א' בה מראשית השנה עד אחרית שנה in the introductory parasha פתוחה of מה ה' א' שואל מעמך כי אם ליראה which is the essential meaning of הכל בידי שמים חוץ מיראת שמים This is the reason that the vision of a developing universe and its history is central to choice in order for there to be consequential directions, and the פן תעלה עולותיך בכל מקום אשר תראה along with the בל תוסיף-בל תגרע and בעלי חלום are extensions of the special מצוות ארץ ישראל which are total rejection of המקומות שעבדו שם הגויים - (along with המתקדשים והמתטהרים אל הגנות in the הפטרת ראש חודש) . It is the reason that this development is unique to Yisrael in Eretz Yisrael and the ושמרתם לעשות את כל החוקים אשר אנוכי נותן לפניכם היום are unique to the distancing of fantasy within the context of conscious choice of בנים אתם לה אלוקיכם and כי עם קדוש אתה לה' אלוקיך is for the first time the basis of לא תבשל גדי בחלב אמו! The difference in how you eat, שוחט, and what the גר תושב by contrast is given, and even ע"ז is linked to אוכלי העכבר והחזיר in הפטרת ר"ח! This is a contrast in ראייה and consciousness and mind, as Rambam describes in the מורה as the difference vies a vies השגחה which is not for animals. This is why ארץ ישראל במה אדע בזכות הקרבנות Rabbi Weinberg 2026-05-20 09:45:36am Choice Infrastructure - Each level of food in Re’eh is provided its own description of Place and reference to המקום אשר יבחר ה' א' לשכן שמו שם, whether inside, outside, בריחוק מקום, as פסולי המוקדשים or as בשר תאוה or as מעשר-בכור or as מעשר שני או כסף מעשר שני, and therefore we need to deal not only with the themes of Place, Choice, Food but we need to integrate them within the framework of ראייה. Especially when we recognize that the זכות to ארץ ישראל and desire for ארץ ישראל is expressed in terms of ראייה to אברהם אבינו, to ישראל, and by משה! The opening of the parasha in terms of ראייה and the closing in terms of ראייה שלש פעמים בשנה in the context of סוכ"ה ורוח הקודש points to the centrality of ראייה directly to the מקום אשר יבח"ר ה'. Thus both the רשות-בחירה of אדם and of הקב"ה are functions of ראייה-יראה-יראה! The central point here is that the ראייה creates the particular universe which contains the products that are available for interrelating with that universe, just as שילה is בכל הרואה. It is the awareness of ראייה per se, not just the awareness of the consequences of נטייה and direction which the Ramban and the Rambam more obliquely with his להטות עצמו לדרך טובה או לדרך רעה , (which Penrose suggests would be defined by the tiniest quantum fluctuations of a particle held in quantum indeterminacy perhaps within carbon nanotubules; shockingly the transference of photosynthetic energy at 99% efficiency between the absorption of electrons and transfer to the reaction site, completely inexplicable by classical physics, but most relevant to the parasha: vision itself relies on quantized energy in order to convert light signals to an action potential in a process called phototransduction) but the actual dimensions of the universe that are provided by ראייה, as we explained in the סיום חגיגה תשל"ה which interrelates time and space in חגיגה (אכילה) and in the Lorentz/FitzGerald equations (particularly as c2in the sense of יראה/יראה) In the broadest sense of לשון הקודש, this would imply that the sense of the dimensional field that is provided by ראייה on the simplest levels of three dimensional space is also active in the extension to other geometries and to the time/space relationship which has direct implications to the רוח הקודש ונביאות element of סוכה ושמחת בית השואבה. Thus the provision of the linkage of מועד and מקום here would also involve our relationship to the life in the universe and its vector, particularly relating not only to detail which results in personal eating and in קרבנות which are the eating of the המקום, and in the commonality of early evolutionary mechanisms which include the development of hemoglobin as the iron-containing oxygen-transport metalloprotein in the red blood cells of all vertebrates serving essential functions in many invertebrates, fungi, and plants. The difference between ראייה בארץ ישראל ובחוץ לארץ accounts for the difference in נביאות and in the physical dimensional perceptions. But true בחירה is a function of perception of context within consciousness, and thus the ראייה per se is of the essence before we can even begin to discuss the actual בחירה בחיים later, and thus this takes us from the first ראה of ראש חודש אלול and concludes literally with יום כיפורים – תשובה – נצבים – ושב ה' שבותך – ובחרת בחיים which is introduced by the תמיד עיני ה' א' בה מראשית השנה עד אחרית שנה in the introductory parasha פתוחה of מה ה' א' שואל מעמך כי אם ליראה which is the essential meaning of הכל בידי שמים חוץ מיראת שמים This is the reason that the vision of a developing universe and its history is central to choice in order for there to be consequential directions, and the פן תעלה עולותיך בכל מקום אשר תראה along with the בל תוסיף-בל תגרע and בעלי חלום are extensions of the special מצוות ארץ ישראל which are total rejection of המקומות שעבדו שם הגויים - (along with המתקדשים והמתטהרים אל הגנות in the הפטרת ראש חודש) . It is the reason that this development is unique to Yisrael in Eretz Yisrael and the ושמרתם לעשות את כל החוקים אשר אנוכי נותן לפניכם היום are unique to the distancing of fantasy within the context of conscious choice of בנים אתם לה אלוקיכם and כי עם קדוש אתה לה' אלוקיך is for the first time the basis of לא תבשל גדי בחלב אמו! The difference in how you eat, שוחט, and what the גר תושב by contrast is given, and even ע"ז is linked to אוכלי העכבר והחזיר in הפטרת ר"ח! This is a contrast in ראייה and consciousness and mind, as Rambam describes in the מורה as the difference vies a vies השגחה which is not for animals. This is why ארץ ישראל במה אדע בזכות הקרבנות Rabbi Weinberg 2026-05-20 09:45:36am Choice Infrastructure - Each level of food in Re’eh is provided its own description of Place and reference to המקום אשר יבחר ה' א' לשכן שמו שם, whether inside, outside, בריחוק מקום, as פסולי המוקדשים or as בשר תאוה or as מעשר-בכור or as מעשר שני או כסף מעשר שני, and therefore we need to deal not only with the themes of Place, Choice, Food but we need to integrate them within the framework of ראייה. Especially when we recognize that the זכות to ארץ ישראל and desire for ארץ ישראל is expressed in terms of ראייה to אברהם אבינו, to ישראל, and by משה! The opening of the parasha in terms of ראייה and the closing in terms of ראייה שלש פעמים בשנה in the context of סוכ"ה ורוח הקודש points to the centrality of ראייה directly to the מקום אשר יבח"ר ה'. Thus both the רשות-בחירה of אדם and of הקב"ה are functions of ראייה-יראה-יראה! The central point here is that the ראייה creates the particular universe which contains the products that are available for interrelating with that universe, just as שילה is בכל הרואה. It is the awareness of ראייה per se, not just the awareness of the consequences of נטייה and direction which the Ramban and the Rambam more obliquely with his להטות עצמו לדרך טובה או לדרך רעה , (which Penrose suggests would be defined by the tiniest quantum fluctuations of a particle held in quantum indeterminacy perhaps within carbon nanotubules; shockingly the transference of photosynthetic energy at 99% efficiency between the absorption of electrons and transfer to the reaction site, completely inexplicable by classical physics, but most relevant to the parasha: vision itself relies on quantized energy in order to convert light signals to an action potential in a process called phototransduction) but the actual dimensions of the universe that are provided by ראייה, as we explained in the סיום חגיגה תשל"ה which interrelates time and space in חגיגה (אכילה) and in the Lorentz/FitzGerald equations (particularly as c2in the sense of יראה/יראה) In the broadest sense of לשון הקודש, this would imply that the sense of the dimensional field that is provided by ראייה on the simplest levels of three dimensional space is also active in the extension to other geometries and to the time/space relationship which has direct implications to the רוח הקודש ונביאות element of סוכה ושמחת בית השואבה. Thus the provision of the linkage of מועד and מקום here would also involve our relationship to the life in the universe and its vector, particularly relating not only to detail which results in personal eating and in קרבנות which are the eating of the המקום, and in the commonality of early evolutionary mechanisms which include the development of hemoglobin as the iron-containing oxygen-transport metalloprotein in the red blood cells of all vertebrates serving essential functions in many invertebrates, fungi, and plants. The difference between ראייה בארץ ישראל ובחוץ לארץ accounts for the difference in נביאות and in the physical dimensional perceptions. But true בחירה is a function of perception of context within consciousness, and thus the ראייה per se is of the essence before we can even begin to discuss the actual בחירה בחיים later, and thus this takes us from the first ראה of ראש חודש אלול and concludes literally with יום כיפורים – תשובה – נצבים – ושב ה' שבותך – ובחרת בחיים which is introduced by the תמיד עיני ה' א' בה מראשית השנה עד אחרית שנה in the introductory parasha פתוחה of מה ה' א' שואל מעמך כי אם ליראה which is the essential meaning of הכל בידי שמים חוץ מיראת שמים This is the reason that the vision of a developing universe and its history is central to choice in order for there to be consequential directions, and the פן תעלה עולותיך בכל מקום אשר תראה along with the בל תוסיף-בל תגרע and בעלי חלום are extensions of the special מצוות ארץ ישראל which are total rejection of המקומות שעבדו שם הגויים - (along with המתקדשים והמתטהרים אל הגנות in the הפטרת ראש חודש) . It is the reason that this development is unique to Yisrael in Eretz Yisrael and the ושמרתם לעשות את כל החוקים אשר אנוכי נותן לפניכם היום are unique to the distancing of fantasy within the context of conscious choice of בנים אתם לה אלוקיכם and כי עם קדוש אתה לה' אלוקיך is for the first time the basis of לא תבשל גדי בחלב אמו! The difference in how you eat, שוחט, and what the גר תושב by contrast is given, and even ע"ז is linked to אוכלי העכבר והחזיר in הפטרת ר"ח! This is a contrast in ראייה and consciousness and mind, as Rambam describes in the מורה as the difference vies a vies השגחה which is not for animals. This is why ארץ ישראל במה אדע בזכות הקרבנות Rabbi Weinberg 2026-05-20 09:45:36am Paradigmatic Havdala - Rabbi Weinberg 2026-05-20 09:45:36am חוסן - Rabbi Weinberg 2026-05-20 09:45:36am חוסן - Rabbi Weinberg 2026-05-20 09:45:36am רצון - The very fabulous set-up, so similar to six months of pure מינות before the end, is brought out as a ונהפוך הוא just as פורים itself, not only because of the dramatic “he who laughs last laughs best,” but because the closeness of the worlds, the paradoxical oneness that began with para/paradox itself, confounds our perceptions and leaves us not knowing the difference until the יורש גיהינום or אחריתי כמוהו. Here is the one man who worked to create the ultimate caricature, a fabulous caricature that God himself goes along with in the form of a speaking ass, only to discover that the caricature was a primal as the מטה של משה ובארה של מרים so central in the previous parasha. The one who came (as in רבינו בחיי!) to laugh at the meaning of מלכות, who saw משיח as a way to open בנות מואב to the זנות that they would be protected A complete reconstruction of the concept of רצונו הפשוט to include our perception of לרצון – כי אהבך ה' אלוקיך which redefines the connection between the עולם התוהו ואי"ן completely, and removes the romanticism from the comfort of belief. The linkage of בין השמשות, of the נשמות משה ובלעם, both from עולם התוהו, their connection to the נפילים ועמלק והקיני, the closing of the Torah and the jealousy over Torah, are all dramatic, especially in light of the problems with language, with מה אזעם לא זעם השם which parallels Rambam’s understanding of the חטא משה, with the דברתם אל הסלע ואל האתון. The caricature is truly created only when it turns out that the silliness was all real and the horror of his מדות were an imprisonment that was inescapable, the pretext of בלק becoming more central than either the text or the context! Rega is at the very least a breaking through of an original pre-compromised world into our own, which is essential to keep תולדות שמים וארץ בהברא"ם real. This is the deep connection of רבי עקיב"א and his מדת הדין to the very נביאות משיח that figures so much to בלעם and his רגע. Ultimate questioning דין would always be capable of breaking through the compromised veneer in which we live, and the sense we have of the horror of such things comes because we sense deep down that the אף והחמה surround us always in a universe that is so inimical to the special environment between the ענני הכבוד which allows us to survive, and that at any instant we would be neither surprised nor bewildered by such a thing , but almost wistful. It is true that it is not “random”, but neither is quantum mechanics except where it intrudes into the macrocosm, very similar to the breaking through into a level of reality where it seems random, because of the recognition that the structures we exist within are built up of states-of-the-universe which need no “time,” just as Bil’am defined them—Disney animations in a virtual reality, all ideas so obvious to us today but thousands of years ahead of their time. But it must be more than that, because it comes prior to ראשית and to the sharing that is innate in the dream od ראשית, which includes the beginning of language which is what allows for דברה תורה כלשון בני אדם, and as such it must come from החכמה מאי"ן תמצא which is the בי"ת בראשית drawing from אי"ן and the place of Moshe’s own נשמה מעולם התוהו. This is prior to עולם התיקון and all element sof language and ראשית. Rabbi Weinberg 2026-05-20 09:45:36am רצון - The very fabulous set-up, so similar to six months of pure מינות before the end, is brought out as a ונהפוך הוא just as פורים itself, not only because of the dramatic “he who laughs last laughs best,” but because the closeness of the worlds, the paradoxical oneness that began with para/paradox itself, confounds our perceptions and leaves us not knowing the difference until the יורש גיהינום or אחריתי כמוהו. Here is the one man who worked to create the ultimate caricature, a fabulous caricature that God himself goes along with in the form of a speaking ass, only to discover that the caricature was a primal as the מטה של משה ובארה של מרים so central in the previous parasha. The one who came (as in רבינו בחיי!) to laugh at the meaning of מלכות, who saw משיח as a way to open בנות מואב to the זנות that they would be protected A complete reconstruction of the concept of רצונו הפשוט to include our perception of לרצון – כי אהבך ה' אלוקיך which redefines the connection between the עולם התוהו ואי"ן completely, and removes the romanticism from the comfort of belief. The linkage of בין השמשות, of the נשמות משה ובלעם, both from עולם התוהו, their connection to the נפילים ועמלק והקיני, the closing of the Torah and the jealousy over Torah, are all dramatic, especially in light of the problems with language, with מה אזעם לא זעם השם which parallels Rambam’s understanding of the חטא משה, with the דברתם אל הסלע ואל האתון. The caricature is truly created only when it turns out that the silliness was all real and the horror of his מדות were an imprisonment that was inescapable, the pretext of בלק becoming more central than either the text or the context! Rega is at the very least a breaking through of an original pre-compromised world into our own, which is essential to keep תולדות שמים וארץ בהברא"ם real. This is the deep connection of רבי עקיב"א and his מדת הדין to the very נביאות משיח that figures so much to בלעם and his רגע. Ultimate questioning דין would always be capable of breaking through the compromised veneer in which we live, and the sense we have of the horror of such things comes because we sense deep down that the אף והחמה surround us always in a universe that is so inimical to the special environment between the ענני הכבוד which allows us to survive, and that at any instant we would be neither surprised nor bewildered by such a thing , but almost wistful. It is true that it is not “random”, but neither is quantum mechanics except where it intrudes into the macrocosm, very similar to the breaking through into a level of reality where it seems random, because of the recognition that the structures we exist within are built up of states-of-the-universe which need no “time,” just as Bil’am defined them—Disney animations in a virtual reality, all ideas so obvious to us today but thousands of years ahead of their time. But it must be more than that, because it comes prior to ראשית and to the sharing that is innate in the dream od ראשית, which includes the beginning of language which is what allows for דברה תורה כלשון בני אדם, and as such it must come from החכמה מאי"ן תמצא which is the בי"ת בראשית drawing from אי"ן and the place of Moshe’s own נשמה מעולם התוהו. This is prior to עולם התיקון and all element sof language and ראשית. Rabbi Weinberg 2026-05-20 09:45:36am רצון - The very fabulous set-up, so similar to six months of pure מינות before the end, is brought out as a ונהפוך הוא just as פורים itself, not only because of the dramatic “he who laughs last laughs best,” but because the closeness of the worlds, the paradoxical oneness that began with para/paradox itself, confounds our perceptions and leaves us not knowing the difference until the יורש גיהינום or אחריתי כמוהו. Here is the one man who worked to create the ultimate caricature, a fabulous caricature that God himself goes along with in the form of a speaking ass, only to discover that the caricature was a primal as the מטה של משה ובארה של מרים so central in the previous parasha. The one who came (as in רבינו בחיי!) to laugh at the meaning of מלכות, who saw משיח as a way to open בנות מואב to the זנות that they would be protected A complete reconstruction of the concept of רצונו הפשוט to include our perception of לרצון – כי אהבך ה' אלוקיך which redefines the connection between the עולם התוהו ואי"ן completely, and removes the romanticism from the comfort of belief. The linkage of בין השמשות, of the נשמות משה ובלעם, both from עולם התוהו, their connection to the נפילים ועמלק והקיני, the closing of the Torah and the jealousy over Torah, are all dramatic, especially in light of the problems with language, with מה אזעם לא זעם השם which parallels Rambam’s understanding of the חטא משה, with the דברתם אל הסלע ואל האתון. The caricature is truly created only when it turns out that the silliness was all real and the horror of his מדות were an imprisonment that was inescapable, the pretext of בלק becoming more central than either the text or the context! Rega is at the very least a breaking through of an original pre-compromised world into our own, which is essential to keep תולדות שמים וארץ בהברא"ם real. This is the deep connection of רבי עקיב"א and his מדת הדין to the very נביאות משיח that figures so much to בלעם and his רגע. Ultimate questioning דין would always be capable of breaking through the compromised veneer in which we live, and the sense we have of the horror of such things comes because we sense deep down that the אף והחמה surround us always in a universe that is so inimical to the special environment between the ענני הכבוד which allows us to survive, and that at any instant we would be neither surprised nor bewildered by such a thing , but almost wistful. It is true that it is not “random”, but neither is quantum mechanics except where it intrudes into the macrocosm, very similar to the breaking through into a level of reality where it seems random, because of the recognition that the structures we exist within are built up of states-of-the-universe which need no “time,” just as Bil’am defined them—Disney animations in a virtual reality, all ideas so obvious to us today but thousands of years ahead of their time. But it must be more than that, because it comes prior to ראשית and to the sharing that is innate in the dream od ראשית, which includes the beginning of language which is what allows for דברה תורה כלשון בני אדם, and as such it must come from החכמה מאי"ן תמצא which is the בי"ת בראשית drawing from אי"ן and the place of Moshe’s own נשמה מעולם התוהו. This is prior to עולם התיקון and all element sof language and ראשית. Rabbi Weinberg 2026-05-20 09:45:36am A Special Case - Rabbi Weinberg 2026-05-20 09:45:36am A Special Case - Rabbi Weinberg 2026-05-20 09:45:36am A Special Case - Rabbi Weinberg 2026-05-20 09:45:36am לשם שמים - A completely new understanding of לשם שמים as reinforcing the name “שמים” applied to the רקיע which was the essence of הבדלה and must therefore be addressed in this Book of הבדלה . This book of Havdala deals also with פיקודים as הבדלה which is why it is not surprising that the ויבדל as קודש קדשים should be here, and that the relationship to the most fundamental הבדלה of all in מעשה בראשית and address it in its final implications, after three times as per רבינו בחיי. Since the entire issue was defined by קריאת שם,which is the beginning of the entire idea that the nature of the תחתונים is that they experience language and not a direct perception of reality, it follows that the human attribute of language will be also the greatest עבודה in the “discovery” of reality, which in fact can now be understood as getting closer to the הבדלה itself, which becomes more and more close as it becomes more precise, as we discover in the בן זומא בחוץ. This relates the הבדלה ביום שני to the original הבדלת האור, which is only גנוז לצדיקים. It is very possible that Korach's only problem is with the concept of קדש קדשים but not with קדושה per se, which is why it says הוא הַקדוש and why the pasuk has to stress ויבדל אהרן להקדש קדש קדשים such that to him the כהן was a mere function of Levi, which is what happens with Pinhas. The choice of the best functionary is similar to the best function of the home for ספרים or the בגד לתכחת. In fact this is such a cogent argument that Moshe actually says, let's discuss it! This despite knowing what motivated it. This is why Korach does not deny ובקשתם גם כהונה, he just feels that the original function of אהרן אחיך which was introduced before there even was a כתר כהונה and w perfectly understandable as a temporary measure to provide that function at that early stage but not as the creation of a new caste system which becomes התנשאת in its results even if not in its intent. This also accounts for he בעשרים וארבע מקומות נקראו כהנים לוי והכוהנים הלויים which is precisely what the 24 מתנות כהונה imply here, that they are קדש מתוך לוי. It turns then out that the real problem in Korach’s attack on the nature of Havdalah (as per Zohar) is that fact that he does not want to accept that there are finer and finer levels of Havdala, approaching zero that allow contact of נשיקה. The מחלוקת לש"ם שמים must relate to the primary definition of ש"ם שמים: ויקר"א אלוקים לרקיע (הבדלה) שמים, for the new closeness generated by the מחלוקת לשם שמים actually enables real contact through the barrier of רקיע. That is why the nature of the מריבי כהן ומחלוקות הכהונה has to do both with צרעת (violation of specific function) and with the ברי"ת מל"ח עולם from the original הבדלה בין המים מעל הרקיע . So it was specifically the lack of concern for Creation, for the Name: שמים, that destroyed the פלגאה. Nonetheless the ‘צדיק' כתמר' יפרח' means that the פר"ח of מטה אהרן really does connect to קורח, which is why the רקיע here is a reference to the קר"ח הנורא. What provides a cogent basis for Korach is what we have missed in the past: The entire issue of the כהונה indeed revolves around family relationships, from אהרון אחיך הלוי, קח את אהרן אחיך, מטה לבית אבותם, לבי"ת לוי, חייך! לא שבטך—אחיך!, שמואל עתיד לצאת ממני ואני אשתוק, שבט אביך הקרב אתך, בצאתי מרחם אמו, שם אהרון על מטה לוי, פרח מטה אהרן לבי"ת לוי, נגד אבינו עמרם, ויקדש אהרן . The entire relationship of the שלשת הרועים is linked to family, and the determination of who אהרן is comes from Moshe originally not from ויקדש אהרן קדש קדשים which takes place only now, מתוך בני לוי. It is not surprising then that if the general ability to be Kohen\Levi is indeed universal, as Korach claims (and Rambam stresses), and the “gene” is carried by Levi, then the possibility that Aharon was chosen because of his relationship with Moshe לכבוד משה אחיו, that with raising the possibility of competition it might be possible to prove that in terms of ייחוס it goes better to him. In this fashion there would be no contradiction between his universal concerns and the fact that he should be the כהן גדול, for it is no longer a function of particular זכות. The fact that פנחס is indeed successful in terms of pure ייחוס to become a כהן after the choice of אהרון was made is amazing! And the entire parasha there is a study of ייחוס as well. The new insight that ייחוס is not merely a question of where you are coming from but also of what ultimately is generated from you is an immensely sophisticated argument that Korach made, so similar to the arguments of גניבא regarding יפית מבני אדם which was side by side with the פלגאה and his destruction. Ramban even mentions that the choice of Aharon as the equivalent to the נשיא לוי was made by Moshe personally when it came to the literal count of the לויים! And even after all the changes here , אהרון is told אתה ובניך ובית אבי"ך אתך תשאו את עון המקדש. The biggest proof of all is Ramban’s suggestion that the original אהרן counting with Moshe of Levi was not על פי השם and that there was no מינוי נשיא לשבט לוי. And at that point according to חז"ל we do not see אהרן as even counted among the לויים! Which implies that now is the first time that the real choice of אהרון as himself, unrelated to the אחיך and as a true הבדלה ליקדש קדש קדשים is only now, and is a function of והקרי"ב אליו, which is a קירבה of a new sort. This is the reason that for the first time here אהרן has to be seen as extension of לוי, and the original choice of יעקב אבינו, which explains the second act, resolvable only with the מטה לוי. This explain also why the choice of Levi is so important to Korach as well, who claims the right as ייחוס מלוי, and יעקב must object: לא יחד כבוד"י. The reason that Yaakov wanted to avoid any relationship to Korach was because he was essentially basing his entire demand on the fact that Yaakov had set up Levi and that he was the best possible candidate. אל חד כבוד״יְ=ְכהונה לכבוד ולתפאר״ת. The opening of the קטורת being that which crushes קורח and at the end that which proves the relationship to אהרון as the preventer of מגפה and the nemesis of Death itself is perfect, contrasting the שם aspect of smell and biology with the אנשי השם which is the entire problem. This is why the third time as well takes us back to the original הבדלה as did the ונעלה לרקיע ונעשה לנו שם שהוא הפך לשם שמים! Relating to קטורת as the opposite of the אנשי הש"ם, the former in אהרן meaning blending, connecting; the latter the פלגאה, separating out, ויקח לצד אחד, opening and closing of the parasha in perfect opposition. The question of the power of קטורת being a function of the unique position of אדם and dependent on his perception as a biological reality and his ability to hold things together is central to the gift granted by the מלאך המות on Sinai after being explained מה אנוש כי תזכרנו. The two pronged development in the parasha which first develops the כהונה ואהרון and only afterwards לויה ואהרן is consistent with Moshe’s insistence that the 250 take the test of the כהונה specifically, and not the לויה. But as Ramban explains, the אתם המיתם את עם השם comes directly because nobody ever said that they needed to be כהנים! This itself is also consistent with the entire way that כהונה is introduced before לויה and that תורת כהנים comes before במדבר which is more powerfully תורת לויים. For the reversal is directly as Korach challenged, for לוי is the בי"ת אביך which is only full of ספרים and אהרן is the מזוזה which is more definitive than the function of the home! Only after the קדושה is defined on the home is there the possibility of filling it with ספרים in a way that relates to its קדושה! Throughout, we deal first with כהן and then with לוי, even in the מתנות, first תרומה then מעשר (reversal in practice is an איסור דאורייתא) and then תרומת מעשר. Firs אהרון watches the מקדש, then לוי. In the rejection of יעקב אבינו lies the specific response to the idea that הבדלה is limited to his own choice of לוי, and an insistence that the ultimate power of Levi comes specifically from the מזוזה וחוט התכלת which is the connector-through-greater-הבדלה and therefore the one who heals as opposed to the one who stands off to one side, where the מחלוקת adds nothing for there is no “other” side as there is in שמאי והלל: העיני האנשים האלה תנקר (כמו בסדום). The entire relationship to הבדלה and קדושה—and thus to הר סיני itself – is changed here, for now it is clear that כולם קדושים is a mistake when you believe it is mere function and frumkeit: it is only a reality to those who are connected to the nature of what makes everything unique first, the חוט התכלת or the מזוזה, not what you do but what it expresses and from where it draws. Thus the ממלכת כהנים comes first, before Torah is possible. And the understanding that the investment is in the war of discrimination and clarity, that as we get closer to underlying truth we get closer to crossing the barrier בין עליונים לתחתונים. Rabbi Weinberg 2026-05-20 09:45:36am לשם שמים - A completely new understanding of לשם שמים as reinforcing the name “שמים” applied to the רקיע which was the essence of הבדלה and must therefore be addressed in this Book of הבדלה . This book of Havdala deals also with פיקודים as הבדלה which is why it is not surprising that the ויבדל as קודש קדשים should be here, and that the relationship to the most fundamental הבדלה of all in מעשה בראשית and address it in its final implications, after three times as per רבינו בחיי. Since the entire issue was defined by קריאת שם,which is the beginning of the entire idea that the nature of the תחתונים is that they experience language and not a direct perception of reality, it follows that the human attribute of language will be also the greatest עבודה in the “discovery” of reality, which in fact can now be understood as getting closer to the הבדלה itself, which becomes more and more close as it becomes more precise, as we discover in the בן זומא בחוץ. This relates the הבדלה ביום שני to the original הבדלת האור, which is only גנוז לצדיקים. It is very possible that Korach's only problem is with the concept of קדש קדשים but not with קדושה per se, which is why it says הוא הַקדוש and why the pasuk has to stress ויבדל אהרן להקדש קדש קדשים such that to him the כהן was a mere function of Levi, which is what happens with Pinhas. The choice of the best functionary is similar to the best function of the home for ספרים or the בגד לתכחת. In fact this is such a cogent argument that Moshe actually says, let's discuss it! This despite knowing what motivated it. This is why Korach does not deny ובקשתם גם כהונה, he just feels that the original function of אהרן אחיך which was introduced before there even was a כתר כהונה and w perfectly understandable as a temporary measure to provide that function at that early stage but not as the creation of a new caste system which becomes התנשאת in its results even if not in its intent. This also accounts for he בעשרים וארבע מקומות נקראו כהנים לוי והכוהנים הלויים which is precisely what the 24 מתנות כהונה imply here, that they are קדש מתוך לוי. It turns then out that the real problem in Korach’s attack on the nature of Havdalah (as per Zohar) is that fact that he does not want to accept that there are finer and finer levels of Havdala, approaching zero that allow contact of נשיקה. The מחלוקת לש"ם שמים must relate to the primary definition of ש"ם שמים: ויקר"א אלוקים לרקיע (הבדלה) שמים, for the new closeness generated by the מחלוקת לשם שמים actually enables real contact through the barrier of רקיע. That is why the nature of the מריבי כהן ומחלוקות הכהונה has to do both with צרעת (violation of specific function) and with the ברי"ת מל"ח עולם from the original הבדלה בין המים מעל הרקיע . So it was specifically the lack of concern for Creation, for the Name: שמים, that destroyed the פלגאה. Nonetheless the ‘צדיק' כתמר' יפרח' means that the פר"ח of מטה אהרן really does connect to קורח, which is why the רקיע here is a reference to the קר"ח הנורא. What provides a cogent basis for Korach is what we have missed in the past: The entire issue of the כהונה indeed revolves around family relationships, from אהרון אחיך הלוי, קח את אהרן אחיך, מטה לבית אבותם, לבי"ת לוי, חייך! לא שבטך—אחיך!, שמואל עתיד לצאת ממני ואני אשתוק, שבט אביך הקרב אתך, בצאתי מרחם אמו, שם אהרון על מטה לוי, פרח מטה אהרן לבי"ת לוי, נגד אבינו עמרם, ויקדש אהרן . The entire relationship of the שלשת הרועים is linked to family, and the determination of who אהרן is comes from Moshe originally not from ויקדש אהרן קדש קדשים which takes place only now, מתוך בני לוי. It is not surprising then that if the general ability to be Kohen\Levi is indeed universal, as Korach claims (and Rambam stresses), and the “gene” is carried by Levi, then the possibility that Aharon was chosen because of his relationship with Moshe לכבוד משה אחיו, that with raising the possibility of competition it might be possible to prove that in terms of ייחוס it goes better to him. In this fashion there would be no contradiction between his universal concerns and the fact that he should be the כהן גדול, for it is no longer a function of particular זכות. The fact that פנחס is indeed successful in terms of pure ייחוס to become a כהן after the choice of אהרון was made is amazing! And the entire parasha there is a study of ייחוס as well. The new insight that ייחוס is not merely a question of where you are coming from but also of what ultimately is generated from you is an immensely sophisticated argument that Korach made, so similar to the arguments of גניבא regarding יפית מבני אדם which was side by side with the פלגאה and his destruction. Ramban even mentions that the choice of Aharon as the equivalent to the נשיא לוי was made by Moshe personally when it came to the literal count of the לויים! And even after all the changes here , אהרון is told אתה ובניך ובית אבי"ך אתך תשאו את עון המקדש. The biggest proof of all is Ramban’s suggestion that the original אהרן counting with Moshe of Levi was not על פי השם and that there was no מינוי נשיא לשבט לוי. And at that point according to חז"ל we do not see אהרן as even counted among the לויים! Which implies that now is the first time that the real choice of אהרון as himself, unrelated to the אחיך and as a true הבדלה ליקדש קדש קדשים is only now, and is a function of והקרי"ב אליו, which is a קירבה of a new sort. This is the reason that for the first time here אהרן has to be seen as extension of לוי, and the original choice of יעקב אבינו, which explains the second act, resolvable only with the מטה לוי. This explain also why the choice of Levi is so important to Korach as well, who claims the right as ייחוס מלוי, and יעקב must object: לא יחד כבוד"י. The reason that Yaakov wanted to avoid any relationship to Korach was because he was essentially basing his entire demand on the fact that Yaakov had set up Levi and that he was the best possible candidate. אל חד כבוד״יְ=ְכהונה לכבוד ולתפאר״ת. The opening of the קטורת being that which crushes קורח and at the end that which proves the relationship to אהרון as the preventer of מגפה and the nemesis of Death itself is perfect, contrasting the שם aspect of smell and biology with the אנשי השם which is the entire problem. This is why the third time as well takes us back to the original הבדלה as did the ונעלה לרקיע ונעשה לנו שם שהוא הפך לשם שמים! Relating to קטורת as the opposite of the אנשי הש"ם, the former in אהרן meaning blending, connecting; the latter the פלגאה, separating out, ויקח לצד אחד, opening and closing of the parasha in perfect opposition. The question of the power of קטורת being a function of the unique position of אדם and dependent on his perception as a biological reality and his ability to hold things together is central to the gift granted by the מלאך המות on Sinai after being explained מה אנוש כי תזכרנו. The two pronged development in the parasha which first develops the כהונה ואהרון and only afterwards לויה ואהרן is consistent with Moshe’s insistence that the 250 take the test of the כהונה specifically, and not the לויה. But as Ramban explains, the אתם המיתם את עם השם comes directly because nobody ever said that they needed to be כהנים! This itself is also consistent with the entire way that כהונה is introduced before לויה and that תורת כהנים comes before במדבר which is more powerfully תורת לויים. For the reversal is directly as Korach challenged, for לוי is the בי"ת אביך which is only full of ספרים and אהרן is the מזוזה which is more definitive than the function of the home! Only after the קדושה is defined on the home is there the possibility of filling it with ספרים in a way that relates to its קדושה! Throughout, we deal first with כהן and then with לוי, even in the מתנות, first תרומה then מעשר (reversal in practice is an איסור דאורייתא) and then תרומת מעשר. Firs אהרון watches the מקדש, then לוי. In the rejection of יעקב אבינו lies the specific response to the idea that הבדלה is limited to his own choice of לוי, and an insistence that the ultimate power of Levi comes specifically from the מזוזה וחוט התכלת which is the connector-through-greater-הבדלה and therefore the one who heals as opposed to the one who stands off to one side, where the מחלוקת adds nothing for there is no “other” side as there is in שמאי והלל: העיני האנשים האלה תנקר (כמו בסדום). The entire relationship to הבדלה and קדושה—and thus to הר סיני itself – is changed here, for now it is clear that כולם קדושים is a mistake when you believe it is mere function and frumkeit: it is only a reality to those who are connected to the nature of what makes everything unique first, the חוט התכלת or the מזוזה, not what you do but what it expresses and from where it draws. Thus the ממלכת כהנים comes first, before Torah is possible. And the understanding that the investment is in the war of discrimination and clarity, that as we get closer to underlying truth we get closer to crossing the barrier בין עליונים לתחתונים. Rabbi Weinberg 2026-05-20 09:45:36am Contours of Hope - The utmost subtleties of הבדלה in the human condition that distinguishes ultimately between the possible connection to ארץ ישראל and the lack thereof is explored in this parasha of הבדלה. Though there is never an end to the exploration of the depth of the implications of this הבדלה, the contours of the צלם of life that provides the צל leading to רוח הקודש and being able to believe enough in Life to trust letting go, which can be done only within the context of the equivalent to מאמין בעולמו ובוראו – צביונם ששאלם אם רצונם להבראות. The precise parasha of הבדלה, which must mean split paradigm, neatly slicing between the previously matured generation and the generation reaching maturity within the context of a new paradigm defined centrally by מחנה ומשכן ודגלים and the War Machine we call מרכבה, which accounts for the presentation of ציצית הכנ"ף according to רבינו בחיי as providing the equivalent of כנפי החיות על המרכבה. The very chancy possibility of reaching a surprising breakthrough about the very issue of achieving new paradigms within the constantly re-asserting infantile identity that could have escaped the תינוק הבורח מבית הספר. Understanding the search for underlying structure in the parasha: why the issues that are root issues are all here (רבינו בחיי) the ע"ז-שבת-ציצית-תשגו לא תעשו את כל which is Ramban’s general עזיבה and Rambam’s loss of עולם הבא, which of course includes the very issue of לשון הרע as the שורש הנחש and is expressed here precisely as ולא תתורו אחרי לבבכם ואחרי עיניכם directly as an expression of מרגלים which is always our situation, unavoidably, as the case of רבי עקיבא והדקל proves, as the כל הגדול מחבירו יצרו גדול הימנו proves, that the nesting is complete and that any loss of the צל – סר צלם which is the overall context that allows the development of an identity strong enough to serve as allowing use of oneself as the השתדלות that allows for the presence of שכינה, the moment that it is torn even רבי עקיבא can climb the tree for the girl. This is the essential relationship to the צלם אלוקים which is לשון הקודש and the opposite of the לשון הרע in the parasha, the very language of the נחש and of רע itself. The point is that “letting go” is always possible—one may not be able to change and develop, but to live and respond under that צל is always possible, just as אדם הראשון himself might not have been capable of understanding the identity that makes הכרת טובה possible, he might have jumped into My arms, as זכרתי לך חסד נעוריך, the space of כל"ב and his capacity for renewal that changed Miriam from חלאה לנערה and his own ככחי אז כחי עתה. The absurdly subtle difference of the identity that develops under אך בצלם יתהלך איש is an indication of the absurd subtleties that effect our deepest selves and define whether we deal with reality or only with the World of Ourself, just as is the case of the לשון הרע learned from Miriam, which is the main idea of the זכור את אשר עשה למרים, a case that tears open the issue of the subtle ambivalence of our issues. Had this worked it would have been amazing, and that is why we needed a representative of each of the שבטים involved. Transitioning to a ישראל בטח בה' without having even an idea of what that means at the time. The totality of the מסוף העולם עד סופו whether that is לטובה או לרעה in terms of מינות or true connection, עם שונים אל תתערב! Incredible that the issue of לשון הרע לגבי מרים ואהרן was in terms of הלא גם בנו which made it personal and destroyed the relationship to reality, in perfect contrast to the whole point of Moshe, which is that there can only be reality, which made it totally outrageous: How dare you!? איך לא יראתם לדבר בעבדי במשה? These two דרגות are the separate issues of how the anivut of Moshe was both the מאפשר and the result of קבלת התורה for he was turned into בכל ביתי נאמן הוא . The deeper question of the relationship of the essential role of language is also the underlying issue here, not only for Shelach but also in establishing Moshe. For as long as לשון is personal it touches upon the profound personalization problem of the עץ הדעת טוב ורע and the expression of the חכמתו גדולה משלכם in being קורא שם רע which is a violation of the essential nature of Creation, of אדם as a צלם אלוקים, as the possible שותף במעשה בראשית. If there were the slightest possibility that Moshe could have “wanted” something, as ר"ת understands their take on ואתה פה עמוד עמדי in terms of בדרך שאדם רוצה ללכת מוליכין אותו , then there could be no way that anyone would be able to access the ראיית הקולות בסיני מסוף העולם עד סופו, for the personal makes it by definition something else than מסוף העולם עד סופו. This is far more important than the simple question of limiting Torah to Moshe’s personal vision—it would mean that it would not be Torah at all, in any part of it. Knowing then that לשון הקודש is the true opposite of לשון הרע, that the entire Torah is the key to לשון הקודש, then it is clear that both לשון הרע makes the individual the opposite of Torah, and when the essential focus of that לשון הרע is on the very possibility of escaping לשון הרע and having Torah in the first place, you can see why the power is so potent. There is thus an absolute need to experience Torah on the level of הלכות יסודי התורה which means exactly what it says, and the only way to do this is in terms of the דרך השם which becomes הלכות דעות. Without these two there is no possibility of coming to the simple logistics of הלכות תלמוד תורה The רבינו בחיי and the problem of the מרגלים as השתדלות. We could call it “In God we Trust”, include in it לא תצא בצבאותינו, the overall question of השתדלות וביטחון, the childish answers, and might be able also to address the difference between the first מרגלים and Yehoshua’s, getting back to the issue of personalization and how it prevents the provision of a place for the Shechina to utilize the השתדלות! Thus there is a direct connection between the השתדלות ובטחון issue and that of לשון הרע. In fact, the primal issue seems to be the question of recognizing the fundamental need to become the basis for the פעולת השכינה which is more subtle and beyond early stages of ego-development or the equivalent on the level of an עם. The entire issue here is according to the רבינו בחיי actually the representation of the הן הן המרכבה and the making it possible for the Shechina to be active through the השתדלות is directly related to the capability of escaping the personalization of עשייה. This makes the parasha a fantastic direct continuation of the מחנה questions and the בריחה מהר סיני. The very ארון נושא נושאיו is the point of the רבינו בחיי, and if one does not put himself out for the issue then כל דם ישראל תלוי על צוארו. This is why the ארון נושא את נושאיו is precisely the issue of השתדלות וביטחון the way that רבינו בחיי sees it, and why Dovid immediately saw the underlying psychopathy of נמתיק סוד בבית א' of אחי-תופל and saw it in terms of his needing to be first in with נשיאת הארון which is just where Dovid is paid back for making Torah personal בבית מגורי, so too was פרץ בעוזא exactly the repetition of נדב ואביהו ואש התבערה and so too was the mad אחיתופל caught as a phony. The amazing differences between the מרגלי יהושע ומרגלי משה and the issue of the ביד כסיל. Making oneself a כסיל is an attitude towards life, just as making oneself a חכם is in הלכות תשובה a choice. The later מרגלים were capable of representing ישראל and were thus not living personally (even capable of being a פנחס כמלאך) and were thus able to make promises on behalf of the entire nation, in the end drawing through themselves even רחב הזונה straight to יהושע. This is the difference between the פתיל- פתלתול – תכלת – תכלא – אשכול ע"ש שכול\תכלא and the תקו"ת חו"ט השני – כחוט השני שפתותיך all the way to ירמיהו מרחב הזונה. The relationship (Radak) to ביסוס וקו which points to the way that the underlying fundamentals are exposed here in שלח, the פרשת השורשים. The connection of מינות to even the חכמה מים עד כסא הכבוד. Rabbi Weinberg 2026-05-20 09:45:36am Contours of Hope - The utmost subtleties of הבדלה in the human condition that distinguishes ultimately between the possible connection to ארץ ישראל and the lack thereof is explored in this parasha of הבדלה. Though there is never an end to the exploration of the depth of the implications of this הבדלה, the contours of the צלם of life that provides the צל leading to רוח הקודש and being able to believe enough in Life to trust letting go, which can be done only within the context of the equivalent to מאמין בעולמו ובוראו – צביונם ששאלם אם רצונם להבראות. The precise parasha of הבדלה, which must mean split paradigm, neatly slicing between the previously matured generation and the generation reaching maturity within the context of a new paradigm defined centrally by מחנה ומשכן ודגלים and the War Machine we call מרכבה, which accounts for the presentation of ציצית הכנ"ף according to רבינו בחיי as providing the equivalent of כנפי החיות על המרכבה. The very chancy possibility of reaching a surprising breakthrough about the very issue of achieving new paradigms within the constantly re-asserting infantile identity that could have escaped the תינוק הבורח מבית הספר. Understanding the search for underlying structure in the parasha: why the issues that are root issues are all here (רבינו בחיי) the ע"ז-שבת-ציצית-תשגו לא תעשו את כל which is Ramban’s general עזיבה and Rambam’s loss of עולם הבא, which of course includes the very issue of לשון הרע as the שורש הנחש and is expressed here precisely as ולא תתורו אחרי לבבכם ואחרי עיניכם directly as an expression of מרגלים which is always our situation, unavoidably, as the case of רבי עקיבא והדקל proves, as the כל הגדול מחבירו יצרו גדול הימנו proves, that the nesting is complete and that any loss of the צל – סר צלם which is the overall context that allows the development of an identity strong enough to serve as allowing use of oneself as the השתדלות that allows for the presence of שכינה, the moment that it is torn even רבי עקיבא can climb the tree for the girl. This is the essential relationship to the צלם אלוקים which is לשון הקודש and the opposite of the לשון הרע in the parasha, the very language of the נחש and of רע itself. The point is that “letting go” is always possible—one may not be able to change and develop, but to live and respond under that צל is always possible, just as אדם הראשון himself might not have been capable of understanding the identity that makes הכרת טובה possible, he might have jumped into My arms, as זכרתי לך חסד נעוריך, the space of כל"ב and his capacity for renewal that changed Miriam from חלאה לנערה and his own ככחי אז כחי עתה. The absurdly subtle difference of the identity that develops under אך בצלם יתהלך איש is an indication of the absurd subtleties that effect our deepest selves and define whether we deal with reality or only with the World of Ourself, just as is the case of the לשון הרע learned from Miriam, which is the main idea of the זכור את אשר עשה למרים, a case that tears open the issue of the subtle ambivalence of our issues. Had this worked it would have been amazing, and that is why we needed a representative of each of the שבטים involved. Transitioning to a ישראל בטח בה' without having even an idea of what that means at the time. The totality of the מסוף העולם עד סופו whether that is לטובה או לרעה in terms of מינות or true connection, עם שונים אל תתערב! Incredible that the issue of לשון הרע לגבי מרים ואהרן was in terms of הלא גם בנו which made it personal and destroyed the relationship to reality, in perfect contrast to the whole point of Moshe, which is that there can only be reality, which made it totally outrageous: How dare you!? איך לא יראתם לדבר בעבדי במשה? These two דרגות are the separate issues of how the anivut of Moshe was both the מאפשר and the result of קבלת התורה for he was turned into בכל ביתי נאמן הוא . The deeper question of the relationship of the essential role of language is also the underlying issue here, not only for Shelach but also in establishing Moshe. For as long as לשון is personal it touches upon the profound personalization problem of the עץ הדעת טוב ורע and the expression of the חכמתו גדולה משלכם in being קורא שם רע which is a violation of the essential nature of Creation, of אדם as a צלם אלוקים, as the possible שותף במעשה בראשית. If there were the slightest possibility that Moshe could have “wanted” something, as ר"ת understands their take on ואתה פה עמוד עמדי in terms of בדרך שאדם רוצה ללכת מוליכין אותו , then there could be no way that anyone would be able to access the ראיית הקולות בסיני מסוף העולם עד סופו, for the personal makes it by definition something else than מסוף העולם עד סופו. This is far more important than the simple question of limiting Torah to Moshe’s personal vision—it would mean that it would not be Torah at all, in any part of it. Knowing then that לשון הקודש is the true opposite of לשון הרע, that the entire Torah is the key to לשון הקודש, then it is clear that both לשון הרע makes the individual the opposite of Torah, and when the essential focus of that לשון הרע is on the very possibility of escaping לשון הרע and having Torah in the first place, you can see why the power is so potent. There is thus an absolute need to experience Torah on the level of הלכות יסודי התורה which means exactly what it says, and the only way to do this is in terms of the דרך השם which becomes הלכות דעות. Without these two there is no possibility of coming to the simple logistics of הלכות תלמוד תורה The רבינו בחיי and the problem of the מרגלים as השתדלות. We could call it “In God we Trust”, include in it לא תצא בצבאותינו, the overall question of השתדלות וביטחון, the childish answers, and might be able also to address the difference between the first מרגלים and Yehoshua’s, getting back to the issue of personalization and how it prevents the provision of a place for the Shechina to utilize the השתדלות! Thus there is a direct connection between the השתדלות ובטחון issue and that of לשון הרע. In fact, the primal issue seems to be the question of recognizing the fundamental need to become the basis for the פעולת השכינה which is more subtle and beyond early stages of ego-development or the equivalent on the level of an עם. The entire issue here is according to the רבינו בחיי actually the representation of the הן הן המרכבה and the making it possible for the Shechina to be active through the השתדלות is directly related to the capability of escaping the personalization of עשייה. This makes the parasha a fantastic direct continuation of the מחנה questions and the בריחה מהר סיני. The very ארון נושא נושאיו is the point of the רבינו בחיי, and if one does not put himself out for the issue then כל דם ישראל תלוי על צוארו. This is why the ארון נושא את נושאיו is precisely the issue of השתדלות וביטחון the way that רבינו בחיי sees it, and why Dovid immediately saw the underlying psychopathy of נמתיק סוד בבית א' of אחי-תופל and saw it in terms of his needing to be first in with נשיאת הארון which is just where Dovid is paid back for making Torah personal בבית מגורי, so too was פרץ בעוזא exactly the repetition of נדב ואביהו ואש התבערה and so too was the mad אחיתופל caught as a phony. The amazing differences between the מרגלי יהושע ומרגלי משה and the issue of the ביד כסיל. Making oneself a כסיל is an attitude towards life, just as making oneself a חכם is in הלכות תשובה a choice. The later מרגלים were capable of representing ישראל and were thus not living personally (even capable of being a פנחס כמלאך) and were thus able to make promises on behalf of the entire nation, in the end drawing through themselves even רחב הזונה straight to יהושע. This is the difference between the פתיל- פתלתול – תכלת – תכלא – אשכול ע"ש שכול\תכלא and the תקו"ת חו"ט השני – כחוט השני שפתותיך all the way to ירמיהו מרחב הזונה. The relationship (Radak) to ביסוס וקו which points to the way that the underlying fundamentals are exposed here in שלח, the פרשת השורשים. The connection of מינות to even the חכמה מים עד כסא הכבוד. Rabbi Weinberg 2026-05-20 09:45:36am Contours of Hope - The utmost subtleties of הבדלה in the human condition that distinguishes ultimately between the possible connection to ארץ ישראל and the lack thereof is explored in this parasha of הבדלה. Though there is never an end to the exploration of the depth of the implications of this הבדלה, the contours of the צלם of life that provides the צל leading to רוח הקודש and being able to believe enough in Life to trust letting go, which can be done only within the context of the equivalent to מאמין בעולמו ובוראו – צביונם ששאלם אם רצונם להבראות. The precise parasha of הבדלה, which must mean split paradigm, neatly slicing between the previously matured generation and the generation reaching maturity within the context of a new paradigm defined centrally by מחנה ומשכן ודגלים and the War Machine we call מרכבה, which accounts for the presentation of ציצית הכנ"ף according to רבינו בחיי as providing the equivalent of כנפי החיות על המרכבה. The very chancy possibility of reaching a surprising breakthrough about the very issue of achieving new paradigms within the constantly re-asserting infantile identity that could have escaped the תינוק הבורח מבית הספר. Understanding the search for underlying structure in the parasha: why the issues that are root issues are all here (רבינו בחיי) the ע"ז-שבת-ציצית-תשגו לא תעשו את כל which is Ramban’s general עזיבה and Rambam’s loss of עולם הבא, which of course includes the very issue of לשון הרע as the שורש הנחש and is expressed here precisely as ולא תתורו אחרי לבבכם ואחרי עיניכם directly as an expression of מרגלים which is always our situation, unavoidably, as the case of רבי עקיבא והדקל proves, as the כל הגדול מחבירו יצרו גדול הימנו proves, that the nesting is complete and that any loss of the צל – סר צלם which is the overall context that allows the development of an identity strong enough to serve as allowing use of oneself as the השתדלות that allows for the presence of שכינה, the moment that it is torn even רבי עקיבא can climb the tree for the girl. This is the essential relationship to the צלם אלוקים which is לשון הקודש and the opposite of the לשון הרע in the parasha, the very language of the נחש and of רע itself. The point is that “letting go” is always possible—one may not be able to change and develop, but to live and respond under that צל is always possible, just as אדם הראשון himself might not have been capable of understanding the identity that makes הכרת טובה possible, he might have jumped into My arms, as זכרתי לך חסד נעוריך, the space of כל"ב and his capacity for renewal that changed Miriam from חלאה לנערה and his own ככחי אז כחי עתה. The absurdly subtle difference of the identity that develops under אך בצלם יתהלך איש is an indication of the absurd subtleties that effect our deepest selves and define whether we deal with reality or only with the World of Ourself, just as is the case of the לשון הרע learned from Miriam, which is the main idea of the זכור את אשר עשה למרים, a case that tears open the issue of the subtle ambivalence of our issues. Had this worked it would have been amazing, and that is why we needed a representative of each of the שבטים involved. Transitioning to a ישראל בטח בה' without having even an idea of what that means at the time. The totality of the מסוף העולם עד סופו whether that is לטובה או לרעה in terms of מינות or true connection, עם שונים אל תתערב! Incredible that the issue of לשון הרע לגבי מרים ואהרן was in terms of הלא גם בנו which made it personal and destroyed the relationship to reality, in perfect contrast to the whole point of Moshe, which is that there can only be reality, which made it totally outrageous: How dare you!? איך לא יראתם לדבר בעבדי במשה? These two דרגות are the separate issues of how the anivut of Moshe was both the מאפשר and the result of קבלת התורה for he was turned into בכל ביתי נאמן הוא . The deeper question of the relationship of the essential role of language is also the underlying issue here, not only for Shelach but also in establishing Moshe. For as long as לשון is personal it touches upon the profound personalization problem of the עץ הדעת טוב ורע and the expression of the חכמתו גדולה משלכם in being קורא שם רע which is a violation of the essential nature of Creation, of אדם as a צלם אלוקים, as the possible שותף במעשה בראשית. If there were the slightest possibility that Moshe could have “wanted” something, as ר"ת understands their take on ואתה פה עמוד עמדי in terms of בדרך שאדם רוצה ללכת מוליכין אותו , then there could be no way that anyone would be able to access the ראיית הקולות בסיני מסוף העולם עד סופו, for the personal makes it by definition something else than מסוף העולם עד סופו. This is far more important than the simple question of limiting Torah to Moshe’s personal vision—it would mean that it would not be Torah at all, in any part of it. Knowing then that לשון הקודש is the true opposite of לשון הרע, that the entire Torah is the key to לשון הקודש, then it is clear that both לשון הרע makes the individual the opposite of Torah, and when the essential focus of that לשון הרע is on the very possibility of escaping לשון הרע and having Torah in the first place, you can see why the power is so potent. There is thus an absolute need to experience Torah on the level of הלכות יסודי התורה which means exactly what it says, and the only way to do this is in terms of the דרך השם which becomes הלכות דעות. Without these two there is no possibility of coming to the simple logistics of הלכות תלמוד תורה The רבינו בחיי and the problem of the מרגלים as השתדלות. We could call it “In God we Trust”, include in it לא תצא בצבאותינו, the overall question of השתדלות וביטחון, the childish answers, and might be able also to address the difference between the first מרגלים and Yehoshua’s, getting back to the issue of personalization and how it prevents the provision of a place for the Shechina to utilize the השתדלות! Thus there is a direct connection between the השתדלות ובטחון issue and that of לשון הרע. In fact, the primal issue seems to be the question of recognizing the fundamental need to become the basis for the פעולת השכינה which is more subtle and beyond early stages of ego-development or the equivalent on the level of an עם. The entire issue here is according to the רבינו בחיי actually the representation of the הן הן המרכבה and the making it possible for the Shechina to be active through the השתדלות is directly related to the capability of escaping the personalization of עשייה. This makes the parasha a fantastic direct continuation of the מחנה questions and the בריחה מהר סיני. The very ארון נושא נושאיו is the point of the רבינו בחיי, and if one does not put himself out for the issue then כל דם ישראל תלוי על צוארו. This is why the ארון נושא את נושאיו is precisely the issue of השתדלות וביטחון the way that רבינו בחיי sees it, and why Dovid immediately saw the underlying psychopathy of נמתיק סוד בבית א' of אחי-תופל and saw it in terms of his needing to be first in with נשיאת הארון which is just where Dovid is paid back for making Torah personal בבית מגורי, so too was פרץ בעוזא exactly the repetition of נדב ואביהו ואש התבערה and so too was the mad אחיתופל caught as a phony. The amazing differences between the מרגלי יהושע ומרגלי משה and the issue of the ביד כסיל. Making oneself a כסיל is an attitude towards life, just as making oneself a חכם is in הלכות תשובה a choice. The later מרגלים were capable of representing ישראל and were thus not living personally (even capable of being a פנחס כמלאך) and were thus able to make promises on behalf of the entire nation, in the end drawing through themselves even רחב הזונה straight to יהושע. This is the difference between the פתיל- פתלתול – תכלת – תכלא – אשכול ע"ש שכול\תכלא and the תקו"ת חו"ט השני – כחוט השני שפתותיך all the way to ירמיהו מרחב הזונה. The relationship (Radak) to ביסוס וקו which points to the way that the underlying fundamentals are exposed here in שלח, the פרשת השורשים. The connection of מינות to even the חכמה מים עד כסא הכבוד. Rabbi Weinberg 2026-05-20 09:45:36am Contours of Hope - The utmost subtleties of הבדלה in the human condition that distinguishes ultimately between the possible connection to ארץ ישראל and the lack thereof is explored in this parasha of הבדלה. Though there is never an end to the exploration of the depth of the implications of this הבדלה, the contours of the צלם of life that provides the צל leading to רוח הקודש and being able to believe enough in Life to trust letting go, which can be done only within the context of the equivalent to מאמין בעולמו ובוראו – צביונם ששאלם אם רצונם להבראות. The precise parasha of הבדלה, which must mean split paradigm, neatly slicing between the previously matured generation and the generation reaching maturity within the context of a new paradigm defined centrally by מחנה ומשכן ודגלים and the War Machine we call מרכבה, which accounts for the presentation of ציצית הכנ"ף according to רבינו בחיי as providing the equivalent of כנפי החיות על המרכבה. The very chancy possibility of reaching a surprising breakthrough about the very issue of achieving new paradigms within the constantly re-asserting infantile identity that could have escaped the תינוק הבורח מבית הספר. Understanding the search for underlying structure in the parasha: why the issues that are root issues are all here (רבינו בחיי) the ע"ז-שבת-ציצית-תשגו לא תעשו את כל which is Ramban’s general עזיבה and Rambam’s loss of עולם הבא, which of course includes the very issue of לשון הרע as the שורש הנחש and is expressed here precisely as ולא תתורו אחרי לבבכם ואחרי עיניכם directly as an expression of מרגלים which is always our situation, unavoidably, as the case of רבי עקיבא והדקל proves, as the כל הגדול מחבירו יצרו גדול הימנו proves, that the nesting is complete and that any loss of the צל – סר צלם which is the overall context that allows the development of an identity strong enough to serve as allowing use of oneself as the השתדלות that allows for the presence of שכינה, the moment that it is torn even רבי עקיבא can climb the tree for the girl. This is the essential relationship to the צלם אלוקים which is לשון הקודש and the opposite of the לשון הרע in the parasha, the very language of the נחש and of רע itself. The point is that “letting go” is always possible—one may not be able to change and develop, but to live and respond under that צל is always possible, just as אדם הראשון himself might not have been capable of understanding the identity that makes הכרת טובה possible, he might have jumped into My arms, as זכרתי לך חסד נעוריך, the space of כל"ב and his capacity for renewal that changed Miriam from חלאה לנערה and his own ככחי אז כחי עתה. The absurdly subtle difference of the identity that develops under אך בצלם יתהלך איש is an indication of the absurd subtleties that effect our deepest selves and define whether we deal with reality or only with the World of Ourself, just as is the case of the לשון הרע learned from Miriam, which is the main idea of the זכור את אשר עשה למרים, a case that tears open the issue of the subtle ambivalence of our issues. Had this worked it would have been amazing, and that is why we needed a representative of each of the שבטים involved. Transitioning to a ישראל בטח בה' without having even an idea of what that means at the time. The totality of the מסוף העולם עד סופו whether that is לטובה או לרעה in terms of מינות or true connection, עם שונים אל תתערב! Incredible that the issue of לשון הרע לגבי מרים ואהרן was in terms of הלא גם בנו which made it personal and destroyed the relationship to reality, in perfect contrast to the whole point of Moshe, which is that there can only be reality, which made it totally outrageous: How dare you!? איך לא יראתם לדבר בעבדי במשה? These two דרגות are the separate issues of how the anivut of Moshe was both the מאפשר and the result of קבלת התורה for he was turned into בכל ביתי נאמן הוא . The deeper question of the relationship of the essential role of language is also the underlying issue here, not only for Shelach but also in establishing Moshe. For as long as לשון is personal it touches upon the profound personalization problem of the עץ הדעת טוב ורע and the expression of the חכמתו גדולה משלכם in being קורא שם רע which is a violation of the essential nature of Creation, of אדם as a צלם אלוקים, as the possible שותף במעשה בראשית. If there were the slightest possibility that Moshe could have “wanted” something, as ר"ת understands their take on ואתה פה עמוד עמדי in terms of בדרך שאדם רוצה ללכת מוליכין אותו , then there could be no way that anyone would be able to access the ראיית הקולות בסיני מסוף העולם עד סופו, for the personal makes it by definition something else than מסוף העולם עד סופו. This is far more important than the simple question of limiting Torah to Moshe’s personal vision—it would mean that it would not be Torah at all, in any part of it. Knowing then that לשון הקודש is the true opposite of לשון הרע, that the entire Torah is the key to לשון הקודש, then it is clear that both לשון הרע makes the individual the opposite of Torah, and when the essential focus of that לשון הרע is on the very possibility of escaping לשון הרע and having Torah in the first place, you can see why the power is so potent. There is thus an absolute need to experience Torah on the level of הלכות יסודי התורה which means exactly what it says, and the only way to do this is in terms of the דרך השם which becomes הלכות דעות. Without these two there is no possibility of coming to the simple logistics of הלכות תלמוד תורה The רבינו בחיי and the problem of the מרגלים as השתדלות. We could call it “In God we Trust”, include in it לא תצא בצבאותינו, the overall question of השתדלות וביטחון, the childish answers, and might be able also to address the difference between the first מרגלים and Yehoshua’s, getting back to the issue of personalization and how it prevents the provision of a place for the Shechina to utilize the השתדלות! Thus there is a direct connection between the השתדלות ובטחון issue and that of לשון הרע. In fact, the primal issue seems to be the question of recognizing the fundamental need to become the basis for the פעולת השכינה which is more subtle and beyond early stages of ego-development or the equivalent on the level of an עם. The entire issue here is according to the רבינו בחיי actually the representation of the הן הן המרכבה and the making it possible for the Shechina to be active through the השתדלות is directly related to the capability of escaping the personalization of עשייה. This makes the parasha a fantastic direct continuation of the מחנה questions and the בריחה מהר סיני. The very ארון נושא נושאיו is the point of the רבינו בחיי, and if one does not put himself out for the issue then כל דם ישראל תלוי על צוארו. This is why the ארון נושא את נושאיו is precisely the issue of השתדלות וביטחון the way that רבינו בחיי sees it, and why Dovid immediately saw the underlying psychopathy of נמתיק סוד בבית א' of אחי-תופל and saw it in terms of his needing to be first in with נשיאת הארון which is just where Dovid is paid back for making Torah personal בבית מגורי, so too was פרץ בעוזא exactly the repetition of נדב ואביהו ואש התבערה and so too was the mad אחיתופל caught as a phony. The amazing differences between the מרגלי יהושע ומרגלי משה and the issue of the ביד כסיל. Making oneself a כסיל is an attitude towards life, just as making oneself a חכם is in הלכות תשובה a choice. The later מרגלים were capable of representing ישראל and were thus not living personally (even capable of being a פנחס כמלאך) and were thus able to make promises on behalf of the entire nation, in the end drawing through themselves even רחב הזונה straight to יהושע. This is the difference between the פתיל- פתלתול – תכלת – תכלא – אשכול ע"ש שכול\תכלא and the תקו"ת חו"ט השני – כחוט השני שפתותיך all the way to ירמיהו מרחב הזונה. The relationship (Radak) to ביסוס וקו which points to the way that the underlying fundamentals are exposed here in שלח, the פרשת השורשים. The connection of מינות to even the חכמה מים עד כסא הכבוד. Rabbi Weinberg 2026-05-20 09:45:36am Ingatherings - Understanding that there are two ways to discover the אור הגנוז through the מנורה, one of which is תורה and the other is the ז' חכמות, just as Rambam brings in ספר המצוות and then in משנה תורה. But that implies that the שבעה נרות מוצקות are indeed the שבעה חכמות which are כנגד המנורה של מעלה (נרותיה עלי- רבינו בחיי), and the implications that has for the evolution of identity as part of יסוד היסודות of the מרכבה, the difference between a vectored world which allows the מסילות בלבבם and a static world which has effectively no מסילות, no התהלך לפני, no הלא בלכתך עמנו, no ארון הברית where the movement-poles are the actual weapons that defeat the אויביך. The brilliant addition of arriving through the development of the world itself, is that the relationship to being אדם is an absolute given! The לויים become here the way that בני ישראל all share the ולא שבט לוי בלבד, once they are כפרה על בני ישראל and take the place of the possibility of the עגל. From the possible choice of true אד"ם to the lowest אדם ואדמה (הקדמת רבינו בחיי) The שלהבת מאליה is no small thing, because as רבינו בחיי hints, the difference between the dependent-on-matrix נר is essentially ידעך and only pure אור is really continuously expanding. That means that there are but two basic level of living in the world, one pre-Sinai of personal self, full of the spirit, ideals, and learning but without the ability to translate the personal into true מסוף העולם עד סופו, which in the end means that ירבעם בן נבט שנדמו כל חכמי דורו אליו כקליפת השום will still ask, “Who goes first?” like the two year old תינוק בורח מבית הספר and the masturbating מאונ"ן, expressed in the entire second part of the parasha, and the continued battle against the lust and needs, the קנאה תאוה וכבוד of the infantile identity with its mature overlays, means that there is never a true עולה מאליה, for it is a continuous battle to maintain with the right environment, the right Jewish music, the right magazine and phones and yeshiva and shul and society, at times totally dependent on the purely ethnic. Understanding that the evolved identity and role of the players in Ge’ula Saga requires a new level of integration/אסיפה, ingathering of various elements of evolutionary moments that are expressed only over time, as Shavuot itself, as the רבבות אלפי ישראל here which are כנגד רכב אלקים רבבות אלפי שנאן, through Menorah connection of אור צדיקים ישמח and the meaning of the original connection to Creation. The Parasha “poles” themselves are the שני בדים, for the opening first establishes Aharon and the closing second, Moshe. Moshe, Aharon, Miriam, Yehoshua, אנשים טמאים לנפש אדם, אלדד ומידד all finally defined here, which might imply that this post- Shavuot growing into oneself is for everyone, not only the שלשת הרועים, (just as it must include here אנשים טמאים לנפש אדם, and even the original שוטרי בני ישראל במצרים, based on the ability to be מאציל ממשה in a reconstruction of בעבור יראה העם בדברי עמך which becomes here ודברתי עמך שם ואצלתי. Just as on Sinai it was possible to at least enter the set of selves that recognize the מיסודי הדת שהאל מנבא בני אדם and the connected change in identity that is associated (it is מיסודי הדת because it is part of the essential need for Sinai and the lasting identity, בכל יום ויום- השמר לך פן תשכח את הדברים, לא את אבותיכם. The בירור in בהעלותך and the coming-into-oneself of Moshe/Aharon is also necessary to allow for the possibility of שלהבת עולה מאליה of each member of the עומדים על הר סיני ונוסעים במחנה. The only way that it can be clearly experienced that the דיבור אל משה is precisely the דיבור that is directed towards me, that I completely live immersed in the world which is Moshe’s, is through establishing that there is absolutely nothing but reality in his world, and no possibility of seeing the world through an identity that is separate from reality, otherwise he is perceived as separate-from-me, as even threatening and uncomfortable. The complete willingness to sit down in front of reality completely unassuming of anything but what is show me as real, means that the מדרגה פנים אל פנים has as much to do with any of us as it does with Moshe, and that when he says מה ה' א' שואל מעמך because no one asks you for anything whatsoever but existence-as-it-is and what else could you want, it is exactly what you can experience in your own identity: צדיק כמשה רבינו. So too the בהעלותך להעלותך לפני, להאיר לפני sharing the אורה can only be experienced through an individual who has an identity that can see the only joy in the universe become infinitely expanded through the presence of more realized potential. When one enters the world of science, one experiences being a scientist though one does not have the skills or imagination or ידיעות of Newton, and the greater is the development of the whole, the deeper is the experience of sharing that world with all of its increasing potential. Just as לוי become the מובדלים so can any one be מובדל מכל באי העולם and the experience and therefore מדות of self change from the add-on to the infantile self to the complete integration of איש\אלקים. The anivut of Moshe was both the מאפשר and the result of קבלת התורה for he was turned into בכל ביתי נאמן הוא as a result of the change in the quality of the נביאות and למרק אכילה ושתיה במעיו and the עלייה to the point of ואתה פה עמוד עמדי which was an expression of his being beyond choice, just as נאמן implies. The earlier ענוה as a מדה גופנית (in רבינו בחיי) and the latter as an expression of an entirely changed identity and experience of self, is thus is the personal story of the nationwide connectedness of ביכורים to תורה to ראשית through the גם הוא בשר ‎. The only thing that Moshe provides for you is what he provided himself with his own anivut, “quashing” any non-reality into the supreme freedom and humanity; what Aharon provides for you is what he provided for himself, the supreme recognition that there is no other אור but the אור הגנוז which belongs to המאיר לכל העולמות, and only thus come to see how the individual potential is part of that אור which allows the העלות הנרות and the שלהבת עולה מאליה. This is the final tikkun of כפה עליהם הר כגיגית and explains the ואעשך אותך לגוי גדול. For Moshe was the only one who was the source of seeing it for what it was, the greatest gift of the universe to each of us. The threat that people continue to experience in Torah is only commensurate with their inability to see what Moshe is, the greatest כפה עליו הר כגיגית בשמחה, and to share his vision. Rabbi Weinberg 2026-05-20 09:45:36am Ingatherings - Understanding that there are two ways to discover the אור הגנוז through the מנורה, one of which is תורה and the other is the ז' חכמות, just as Rambam brings in ספר המצוות and then in משנה תורה. But that implies that the שבעה נרות מוצקות are indeed the שבעה חכמות which are כנגד המנורה של מעלה (נרותיה עלי- רבינו בחיי), and the implications that has for the evolution of identity as part of יסוד היסודות of the מרכבה, the difference between a vectored world which allows the מסילות בלבבם and a static world which has effectively no מסילות, no התהלך לפני, no הלא בלכתך עמנו, no ארון הברית where the movement-poles are the actual weapons that defeat the אויביך. The brilliant addition of arriving through the development of the world itself, is that the relationship to being אדם is an absolute given! The לויים become here the way that בני ישראל all share the ולא שבט לוי בלבד, once they are כפרה על בני ישראל and take the place of the possibility of the עגל. From the possible choice of true אד"ם to the lowest אדם ואדמה (הקדמת רבינו בחיי) The שלהבת מאליה is no small thing, because as רבינו בחיי hints, the difference between the dependent-on-matrix נר is essentially ידעך and only pure אור is really continuously expanding. That means that there are but two basic level of living in the world, one pre-Sinai of personal self, full of the spirit, ideals, and learning but without the ability to translate the personal into true מסוף העולם עד סופו, which in the end means that ירבעם בן נבט שנדמו כל חכמי דורו אליו כקליפת השום will still ask, “Who goes first?” like the two year old תינוק בורח מבית הספר and the masturbating מאונ"ן, expressed in the entire second part of the parasha, and the continued battle against the lust and needs, the קנאה תאוה וכבוד of the infantile identity with its mature overlays, means that there is never a true עולה מאליה, for it is a continuous battle to maintain with the right environment, the right Jewish music, the right magazine and phones and yeshiva and shul and society, at times totally dependent on the purely ethnic. Understanding that the evolved identity and role of the players in Ge’ula Saga requires a new level of integration/אסיפה, ingathering of various elements of evolutionary moments that are expressed only over time, as Shavuot itself, as the רבבות אלפי ישראל here which are כנגד רכב אלקים רבבות אלפי שנאן, through Menorah connection of אור צדיקים ישמח and the meaning of the original connection to Creation. The Parasha “poles” themselves are the שני בדים, for the opening first establishes Aharon and the closing second, Moshe. Moshe, Aharon, Miriam, Yehoshua, אנשים טמאים לנפש אדם, אלדד ומידד all finally defined here, which might imply that this post- Shavuot growing into oneself is for everyone, not only the שלשת הרועים, (just as it must include here אנשים טמאים לנפש אדם, and even the original שוטרי בני ישראל במצרים, based on the ability to be מאציל ממשה in a reconstruction of בעבור יראה העם בדברי עמך which becomes here ודברתי עמך שם ואצלתי. Just as on Sinai it was possible to at least enter the set of selves that recognize the מיסודי הדת שהאל מנבא בני אדם and the connected change in identity that is associated (it is מיסודי הדת because it is part of the essential need for Sinai and the lasting identity, בכל יום ויום- השמר לך פן תשכח את הדברים, לא את אבותיכם. The בירור in בהעלותך and the coming-into-oneself of Moshe/Aharon is also necessary to allow for the possibility of שלהבת עולה מאליה of each member of the עומדים על הר סיני ונוסעים במחנה. The only way that it can be clearly experienced that the דיבור אל משה is precisely the דיבור that is directed towards me, that I completely live immersed in the world which is Moshe’s, is through establishing that there is absolutely nothing but reality in his world, and no possibility of seeing the world through an identity that is separate from reality, otherwise he is perceived as separate-from-me, as even threatening and uncomfortable. The complete willingness to sit down in front of reality completely unassuming of anything but what is show me as real, means that the מדרגה פנים אל פנים has as much to do with any of us as it does with Moshe, and that when he says מה ה' א' שואל מעמך because no one asks you for anything whatsoever but existence-as-it-is and what else could you want, it is exactly what you can experience in your own identity: צדיק כמשה רבינו. So too the בהעלותך להעלותך לפני, להאיר לפני sharing the אורה can only be experienced through an individual who has an identity that can see the only joy in the universe become infinitely expanded through the presence of more realized potential. When one enters the world of science, one experiences being a scientist though one does not have the skills or imagination or ידיעות of Newton, and the greater is the development of the whole, the deeper is the experience of sharing that world with all of its increasing potential. Just as לוי become the מובדלים so can any one be מובדל מכל באי העולם and the experience and therefore מדות of self change from the add-on to the infantile self to the complete integration of איש\אלקים. The anivut of Moshe was both the מאפשר and the result of קבלת התורה for he was turned into בכל ביתי נאמן הוא as a result of the change in the quality of the נביאות and למרק אכילה ושתיה במעיו and the עלייה to the point of ואתה פה עמוד עמדי which was an expression of his being beyond choice, just as נאמן implies. The earlier ענוה as a מדה גופנית (in רבינו בחיי) and the latter as an expression of an entirely changed identity and experience of self, is thus is the personal story of the nationwide connectedness of ביכורים to תורה to ראשית through the גם הוא בשר ‎. The only thing that Moshe provides for you is what he provided himself with his own anivut, “quashing” any non-reality into the supreme freedom and humanity; what Aharon provides for you is what he provided for himself, the supreme recognition that there is no other אור but the אור הגנוז which belongs to המאיר לכל העולמות, and only thus come to see how the individual potential is part of that אור which allows the העלות הנרות and the שלהבת עולה מאליה. This is the final tikkun of כפה עליהם הר כגיגית and explains the ואעשך אותך לגוי גדול. For Moshe was the only one who was the source of seeing it for what it was, the greatest gift of the universe to each of us. The threat that people continue to experience in Torah is only commensurate with their inability to see what Moshe is, the greatest כפה עליו הר כגיגית בשמחה, and to share his vision. Rabbi Weinberg 2026-05-20 09:45:36am Primal Desire - Rabbi Weinberg 2026-05-20 09:45:36am Primal Desire - Rabbi Weinberg 2026-05-20 09:45:36am Expanding Covenant - How are we to approach בהר סיני and how are we to approach חג השבועות as זמן מתן תורתינו when in reality it was a disaster, and עלובה כלה שזינתה בתוך חופתה? The very עדיהם ויתאבלו remains with us very much today in the מנהגי אבלות which are built in to the period, and indeed are the עיסוק הפרשיות from שמיני as a continuation of the חיוב מיתה בהר סיני של נדב ואביהו ואהרון התאנף ה' , and the difference between כהן גדול וכהן הדיוט, and the way that אהרון Strange how Time is so intimate and space so exposed, how lonely we can be in Space and how in solitude we can be in Time, how Space, by letting us in and out, provides no interconnections to our own selves within it, and how Time, being so unique and non-traversable, provides an infinity of connections; how Space, being so shared, provides no true intimacy, and how Time, being so utterly personal, is shared only intimately (which explains why our closest connections are to those who share this dimension with us, for the short period we personally occupy of it is no different than the small ד' אמות we occupy is space, yet we believe that we are co-extant with others in our space, just not intimate with them, so too here are we co extant with others in time, only infinitely intimate with them by virtue of being co-extant). It follows that Liberty is spatial, כמדיירי ביה דרי, דרור; how Liberty is so temporal; why Liberty is יציאת מצרים and Freedom in מתחילה עובדי ע"ז היו אבותינו; why Liberty is פי החירות and Freedom is שבת וראש חודש. It is Shemot therefore that takes us from in to out and builds a משכן in Space; it is ויקרא where we learn that Time is all, that the אוהל מועד is the depository of Time and is therefore בית חיינו. Our Alienation is spatial, our ultimate connections are temporal. Thus our כי תבוא אל הארץ, though an entry into Space, is experienced as Time, and relived continuingly with ביכורים. [for ל"ג: The יום נסת יום אשר ברחת in RSB”Y space is what freed him into the everlasting adventure of Time, and flung him like an arrow into conscious eternity and into the קודש פנימה.] Addressing the failure of Shavuot demands a restatement of the Human Condition and a new definition of ownership and selfhood. The very issues connected here with the new vision of ירושת הארץ are central to גאולה in Ruth. Deep Time vs Space, Love and Ge'ula as opposed to orthopraxy. Rabbi Weinberg 2026-05-20 09:45:36am Expanding Covenant - How are we to approach בהר סיני and how are we to approach חג השבועות as זמן מתן תורתינו when in reality it was a disaster, and עלובה כלה שזינתה בתוך חופתה? The very עדיהם ויתאבלו remains with us very much today in the מנהגי אבלות which are built in to the period, and indeed are the עיסוק הפרשיות from שמיני as a continuation of the חיוב מיתה בהר סיני של נדב ואביהו ואהרון התאנף ה' , and the difference between כהן גדול וכהן הדיוט, and the way that אהרון Strange how Time is so intimate and space so exposed, how lonely we can be in Space and how in solitude we can be in Time, how Space, by letting us in and out, provides no interconnections to our own selves within it, and how Time, being so unique and non-traversable, provides an infinity of connections; how Space, being so shared, provides no true intimacy, and how Time, being so utterly personal, is shared only intimately (which explains why our closest connections are to those who share this dimension with us, for the short period we personally occupy of it is no different than the small ד' אמות we occupy is space, yet we believe that we are co-extant with others in our space, just not intimate with them, so too here are we co extant with others in time, only infinitely intimate with them by virtue of being co-extant). It follows that Liberty is spatial, כמדיירי ביה דרי, דרור; how Liberty is so temporal; why Liberty is יציאת מצרים and Freedom in מתחילה עובדי ע"ז היו אבותינו; why Liberty is פי החירות and Freedom is שבת וראש חודש. It is Shemot therefore that takes us from in to out and builds a משכן in Space; it is ויקרא where we learn that Time is all, that the אוהל מועד is the depository of Time and is therefore בית חיינו. Our Alienation is spatial, our ultimate connections are temporal. Thus our כי תבוא אל הארץ, though an entry into Space, is experienced as Time, and relived continuingly with ביכורים. [for ל"ג: The יום נסת יום אשר ברחת in RSB”Y space is what freed him into the everlasting adventure of Time, and flung him like an arrow into conscious eternity and into the קודש פנימה.] Addressing the failure of Shavuot demands a restatement of the Human Condition and a new definition of ownership and selfhood. The very issues connected here with the new vision of ירושת הארץ are central to גאולה in Ruth. Deep Time vs Space, Love and Ge'ula as opposed to orthopraxy. Rabbi Weinberg 2026-05-20 09:45:36am לא פחות - This is the beginning of our journey to the renewed ברית which was always based on our being ממלכת כהנ"ים וגוי קדו"ש which is why here in תורת כהני"ם we need to define the level of קדושת ישראל as the very source of קבלת התורה and get down to the why and wherefore of that קבלה. Just as נעשה ונשמע vs. מה כתוב בה led to a difference in kind between us and what the רבינו בחיי below refers to “The Powers of Darkness”, the עמים-עמומים, vs the אור לנתיבותי that redefines our humanity, the basis of the סיני-שנאת העמים (as רבינו בחיי points out for no obvious reason). This means that the entire parasha is a הקדמה to the nature of our relationship to סיני, and in an important sense, is the only place where the Torah unabashedly describes the חצר, the context of it all, and it is about the intimacy of the similar קדושה, the dedication to pure Life, the ultimate חסד which lies behind Creation, and which alone can explain why in the world we would make a difference to Him, what the meaning of סגולה is in a world which בעיני ככלום, what every human asks when presented with the reality of God: How can I believe that I would make a difference to Him? The very fact that the same issues of last week are presented again in the sense of Kedusha is a key to understanding the change in context. The issue is that all types of חיובים are included in קדושים תהיו and the simple meaning is that the להיות לי and the הבדלה מן העמים apply to all types, whether שכליות, שמעיות, משפט או חוק, מגונה או בלתי מגונה. But then how to explain the אפשי אבל מה אעשה וגו'? The רבינו בחיי seems to understand that indeed all the response of מתעב בטבעו whether innate or learned, must be redirected, in the בר קפרא sense of תועבה, to be only ומפני אזהרת המצווה. Here is where we must make sense of the entire context of לפום צערא אגרא, כל הגדול מחבירו יצרו גדול הימנו, תועבה, קדושה ופרישות, מקום שבעלי תשובה עומדים, צדיק גמור או בעל תשובה עין לא ראתה זולתך, נעשה ונשמע כנגד "מה כתוב בה", מה לנו ולאמונתו. Rabbi Weinberg 2026-05-20 09:45:36am Logarithmic Narratives - Rabbi Weinberg 2026-05-20 09:45:36am Logarithmic Narratives - Rabbi Weinberg 2026-05-20 09:45:36am A Calculus of Being - The presence of Para in Shemini at the time, as the tikkun of עגל, as expression of אבלות. This reflects the strange double nature of wine, of שמחה, of לא תתורו and its two apparently opposite directions, one highly intellectual and one hedonistic and anti-intellectual in the presence of pleasure. They are the two directions of corruption, the sadistic and the masochistic, the taking everything as if the evolutionary development is generic and available for you to use and waste, or as if it were all a matrix to allow the emergence of the uniqueness which is you. The shocking inevitability of the breakdowns in the similar structures of מעשה בראשית, שמיני למילואים, פרץ בעוזא, כניסה לפרדס, תינוק וחשמל demands a powerful structural explanation. Why in the world interpret ונקדש בכבודי as בקרובי אקדש? The connection of מילואים to the overall theme of אבלות and mortality, the relationship to פרה אדומה ויום הכיפורים – צוה ה' לעשות, broadens the question to the overall sense of inevitable compromise and אין שמחה ממתנת, and the end of process in that ישמח ישראל בעושיו, ישמחה ה' במעשיו are both שמח לא נאמר אלא ישמח. The answer must lie within the very fact of ונקדש בכבודי,as if that says, innately, בקרובי-במכובדי, and why that must be true. I suspect that the answer lies in the nature of the relationship to גבולות of a paradoxical nature as opposed to גבולות as mutual כבוד. Any time that we deal with paradox of an existential nature, and when I say that I mean of the nature that allows the existence per se of the emergent quality we address, whether it is יש מאין, שבת מחול, משכן ושכינה מתוך עולם, phenotype from genotype, there will always be the pattern that we find in שת ינים-יום השביעי which is the issue of ויכל ביום השביעי as opposed to יום הששי ויכולו השמים which is part of our מנהגי קידוש והבדלה. The only way to make sense of רש"י על בראשית פרק ב פסוק ב , - ר' שמעון אומר בשר ודם שאינו יודע עתיו ורגעיו צריך להוסיף מחול על הקודש אבל הקב"ה שיודע עתיו ורגעיו נכנס בו כחו"ט השער"ה is that the נכנס בתוכו is the explosive approach to limits. The very fact that ונקדש בכבודי is paradoxical as Creation is paradoxical—if absolute existence is present what place is there for the virtual; in a place of Presence of כבודי what protects the outside? This is what was understood by בני ישראל later as כל הקר"ב קר"ב and is itself a direct result of כחוט השערה is מתוך השער"ה and the result is an expansion of the real approaching the Outside until it hits something and explodes, for the “boundary” becomes more and more delicate as it splits the שערה into a trillioin parts and at that point goes beyond the מקורב’s ability to see as separate and he becomes לא יראני האדם וחי at that instant, which explains why the קרוב קרוב=מקורבי and משה honestly thought that it would finally get beyond his discrimination and kill him first, for it was only he who allowed it to become so dangerous in the first place by perceiving its furthest cutting edge. The desire of נדב ואביהו to actually risk becoming קרוב-קרבן to the ultimate שור"ת הדין of מדת הדין, to become the ultimate קרובים means that they become the ultimate קרב"ן, using the most קרוב in terms of מור"ח ודאי"ן where all boundaries are so close that there needs to be a perfect match-up of cellular membrane to its detector. The nature of that paradox is matched by the opposite response of די in the ultimate sense of עד שיבלו שפתותיכם מלומר די which means that the instant of coming-into-being meets the level of בושה which does not allow it to be absorbed as part of an entitled or given self, but experienced as an ongoing contradiction to the אי"ן of the Self in the presence of יש, and thus is a perfect foil for the explosiveness of the יש expansion. In essence, the וידום אהרון is transformed into an ongoing response with each ne sense of “everything is expressed in this instant, and anything else is so much that it crosses the border into my אין and leaves no room to go on…”, i.e. the exact opposite of כפיית טובה which seeks to preserve the given, entitled self-as-is, such that the presence of the טובה is undesirable because it is real; the די seeks to preserve the טובה by not risking its misappropriation by an identity that does not recognize the utter surprise at existing within the framework that allows such טובה to be experienced. The incorporation of תשעה באב itself, of the ultimate אבלות לפני המיתה and its relationship to he essential שבעת ימי מילואים as the investiture of משכן-משכון itself, means that פקידה-פקדון is not a description only of how it is constructed, but of how conceptually it absolutely MUST be constructed, just as the רצונך תדע – ישמח השם במעשיו – ויהי must all be knowingly entered into על מנת כן to recognize that the need for דרישה may kill you and that only in such a way will you eventually break through, but not in a search for solutions to avoid the current reality. That makes the וידום אהרן an element of די itself, an investment in the future and the beginnings of an עצי שיטים עומדים for אדם ובהמה to allow the ערום בדעת כבהמה דרוש-דרש is the reason that we need to accept the compromise, why וידום cannot be a permanent state for אהרן ומשה ואנחנו מה which must still be argued. The one at the end of the שורה and the other at the beginning, speak of the two directions of the דרישה at once, so that in seeking the עד שיבלו שפתותיכם מלומר די, we also must seek the שיתוף במעשה בראשית which implies the painful צמצום of ישמח השם במעשיו. This builds into the משכן the essence of שומר מצוה לא ידע דבר רע, which is the deepest reality of צ"ו , the ultimate תיקון of ט' באב itself which becomes אשרי אדם מפחד תמיד, and the exquisite sensitivity to vulnerability of that which is infinitely יק"ר in taking on the קיימו וקיבל of Moshe into Esther, in insisting that the חיבור of נצח והוד will turn every moment into an insane opportunity to act without assumptions. SO just as the מחיצות tend to converge on Zero and Zero tolerance, so too do we converge upon a solution that approaches zero of the totality of the interdependence of ויקרא on ויקר, of דבר הגון on לכי ומיעטי עצמך, of שמחה של מצוה upon ולשמחה מה זו עשה, of phenotype on genotype, of בריאה on צמצום, of developing life on death, of קודש on חול, of אדם on בהמה, on the paradoxes of פרה, on the שוכן אתם בתוך טומאותם, on the יק"ר המותה לחסידיו. must all be knowingly entered into על מנת כן to recognize that the need for דרישה may kill you and that only in such a way will you eventually break through, but not in a search for solutions to avoid the current reality. That makes the וידום אהרן an element of די itself, an investment in the future and the beginnings of an עצי שיטים עומדים for אדם ובהמה to allow the ערום בדעת כבהמה. Just as ציון בעי דרישה towards the future, so does מעשה בראשית require דרישה, and those דרישות are not theoretical questions, but deep and heart-wrenching concerns for what is missing, backwards and forwards in time, and leaves no room for an ongoing וידום אהרון at every moment, just as we only use יזכור לו יום המיתה as a last resort. Rabbi Weinberg 2026-05-20 09:45:36am Being and Nothingness on the Cusp of Chaos - Understanding the nature of the קרך בדרך וקרי as being the entire point of the discovery of meaning, through the full appreciation of the גופנית discoveries of בלעם ועמלק through קרי, so meaningful in terms of their penetration into the nature of מעשה בראשית. But this itself is what turns out to be as dangerous as the אשפה. The resultant desperation which in the end must come not just from any old יתבוששו but from the nature of the entropy itself and the Amalekite vision of the information generated by the Universe, is the מלחמה מדור דור and is directly linked to הר סיני ומשכן to enable קריאה. The earliest religion, unaware of קרי other than as a threat of some anti-life טומאה, required the פילגש who was בלעם. The moment that true קריאה became possible then there was no place for him, but that was based on the full incorporation of the קרי into the ויקרא which is the ultimate ונפלינו at last. That ונפלינו is the essence of the superspecies, the אדם who is Yisrael, who must now be seen as different in essence because of the רוח הקודש and the צלם אלוקים The beginning of Torah מאהל מועד here defines קרבנות which is the beginning of learning for תשב"ר. But it also the definition of structure itself, the very graphics of the Torah which defines for us how to learn and understand interrelationships. This Vayikra is much more than just an invitation בעלמא, for it defines the very nature of Torah and the very nature of the relationship of משה וחיבה as the essence of Torah in contradistinction to נביאי אומות העולם. Recognizing that the opening of the גילוי התורה במשכן must be linked to the very word ויקרא, which is the word of definition (Zohar) and the מי כמוני יקרא, connecting back to משומי עם עולם (ממעשה בראשית-רד"ק). The opening word is indeed more fundamental than the actual קרבנות of which it speaks, as the הפטרה points out: ולא אותי קרא"ת יעקב...לא הבאת לי שה עולותיך וזבחיך לא כבדתני. For it is indeed the קריאה of אדם that is at the שורש of all קרבנות; indeed the קריאה that created the very בהמות ועופות which are here brought on the מזבח! The definition of that relationship was their actual coming into being, and the דחיית חיה ממחיצה. This is the deepest reason why ואתם עד"י just as שמים וארץ are עדים לנו – העידותי בכם היום. For the entire יציאה מתוהו ובוהו is the imposition of סדר, so that one can see the structure as all that really "exists" for us, for other than structure there is no קיום for the fact of being at any instant is irrelevant to any other instant. This is the deepest פגיעה of עמלק in the ultimate ספק לגבי קיום - ביש או אין and the question of whether all our sense of Being shares any reality or is an artificial assertion of סדר which is a form of עבודה זרה creating the world in a comfortable image. This is why זכירה which is the name we have for the assertive mechanism of סדר is anti עמלק and essential for זכ"ר למעשה בראשית such that the עדות on שמים וארץ becomes as important as the עדות שמים וארץ is to us in והעדותי עליכם שמים וארץ. This is the מי כמוני יקר"א. Which is the profound linkage of ויקרא to פרשת זכו"ר and to the entire סוגיא ofפורים where the relationship of אשר קר"ך – אשר קר"הו must be resolved by the translation of קר"י into יק"ר which is the opening of the word itself, contrasting the לשון קרי ולשון חיבה. This is the אל"ף זעירא which becomes the קשר של תפילין of Moshe and the וראית את אחורי which is the entire nature of the כל צבאם of ויכולו and מעשה בראשית and a level which is innate if we could have retained the original מעמד הר סיני which is why it returns here at קיימו וקיבלו. Understanding the implication that the ויקרא must subsume the ויקר, and that the measuring entropy, uncertainty of particular state, which is the same as the Shannon information S=-∑ pi logpi negative sum p sub i log p sub i H=-∑ pi logpi negative sum p sub i log p sub i Which is the essence of all קריאה, whether that of the metaphorical Maxwell demon, or the nature of the מי כמוני יקרא of מעשה בראשית, or of the קריאת שמות of אדם which becomes his חיבה לבהמה and in the end to אשה literally. But insofar as there is no recognition of the פחד, of the vulnerability, of the תענית אסתר (אבן עזרא מפני הפחד) then there can be no awareness of the ויקר (this is why בלעם attempts an ongoing openness to חיבת בהמה where in reality it is only the emergence into a new level of awareness which is the essence of the Mishkan, one Gödel step up the ladder, the קוצו של יו"ד which is the אל"ף i.e. the meaning instead of the information. Where Shannon is left with bits, Kolmogorov is left with complexity, משה is left with אלו"ף and that is measured only by the extent that ענ"ן consciousness, an ability to measure desired information out of a wilderness of תוהו which continues to bring life and potential to the universe physically but which is linked hopelessly to death and sntropy, has emerged (similar to the modern “in the Cloud”) which is the הפסקות balance with no קריאה with the קריאה and the resultant ענוה allows the external vision that has no “need” (unassuming ענוה) to see anything from within. The only reason for זכירה is the fact of time, which is only a trick of irreversible entropy, which is the basis of the direction of time and why we find our lives so enmeshed in time. But that זכירה in the non-Yisrael sense is mere mechanics, is an attempt to rescue the information, achieving no awareness and ultimately paying the cost in increased entropy. But the קוצו של יו"ד is an emergent quality that is not included in the מדה גופנית in which all things are nothing but information with no concept of meaning—thus, אשר קר"ך is literally to cool off, for any information takes its energy cost. But in terms of the physics, there is only cooling with forgetting, with clearing the memory, with the loss of information as a state. קריא"ה – סדר –זכירה – ענוה – בלע"ם ונפש גבוהה – הפסקות וכניסה – הפסקות וסדר – גופ"נית וענוה – קרי – Magical thinking and the violation of סדרי בראשית  viewing בהמה as “not I’ and therefore open to relationship  No Pigs would Die The מדה גופנית of רבינו בחיי ties in directly with the concept of the אד"ם כי יקריב, the complete identification with the אדם מאדמה which is what makes the possibility of the spaces for Moshe, which are a result of his not jumping in unless invited as well, the recognition that the new ידיעה needs to find its own “place” which as per Zohar, the very meaning of the ויקר"א always, to place it. This would connect it to שבת and to זכר. This is the case with all of the הלכות דעות which we handle as if they are mechanical animal behaviors despite their being expressions of דעו"ת. The relationship of חייב לשוב מהם in הלכות תשובה is precisely the relationship of the א זעירא to the relationship of קרי-קריאה and to אשה ורחל ורבי עקיבא ויודע צדיק נפש בהמתו, and takes us back to גן עדן and to הכרת טובה and ולא יתבוששו as givens which leaves them as שהם בהמה המה להם. It was the insufficient תיקון קריאה לבהמה that led to the insufficient existential clarity of the unavoidable אשה which is the pure בשר component of self, נפש בהמתו, which is indeed the ability to subsume all those mentalities, all those דעות, from “What is it like to be a bat,” to “What is it like to be a cow”, to be able to speak to them, to be able to sleep with them and give them their names. Learning the full extent of the בהמה which is זהו חייו! Only the depth of the clarity of the פחד תענית אסתר, of the ענוה משה, of the terror of the connection of תשרה שכינה to the קרי העכו"ם which is the לא אותי קרא"ת יעקב and a violation of קרבן, only the יתבוששו, the unwillingness to enter, and finally the pure terror of the relationship of all Life functioning and all development as being ultimately just Shannon information, pure קרי, without any possibility of finding anything within itself that could be an external reference, as the ultimate loss of תקוה ותשועה bathing everything in הסתר which is the contemporary world of Amalek and מינות. But an attempt to battle this world with mere assertion and with no awareness of the pure power of information, basing all on detached נס, is ultimately just as hopeless, leaving אדם with no hope and no self. Only the balance of קרי וקריאה as the first step, and the attachment to the חיבה in the nature of Being and the ריח גן עדן and to the קריאה of אדם which created בהמה and the desire for אשה, can restore תקותם לנצח. Thus in the end Gittin in incorporated as an imperfect תיקון העולם until the Rape of לא יועל לשלחה כל ימיו becomes the definition of the relationship both with אשה and with הר סיני (מהר"ל). The closer one gets to the underlying issues of the data flow, fully recognizing the Gittin Issues: The remarkable linkage of מסכת גיטין to ויקרא, not only the amazing end of מזבח מוריד עליו דמעות, but also the entire story of חורבן here in הנזקין which is part of the building of entire מסכת aroundתיקון העולם and the involvement we have already seen of the מקדש in intimate relationships through סוטה which became central to the actual creation of the מקדש with the כריית חיטים. Indicative of a general connection of woman to the קיום המשכן והמקדש, whether נס פורים ונס חנוכה or מרים ועמרם or בזכות נשים צדקניות, or נקבה תסובב גבר במקדש יחזקאל, or אסתר ושער שושן, Rabbi Weinberg 2026-05-20 09:45:36am Being and Nothingness on the Cusp of Chaos - Understanding the nature of the קרך בדרך וקרי as being the entire point of the discovery of meaning, through the full appreciation of the גופנית discoveries of בלעם ועמלק through קרי, so meaningful in terms of their penetration into the nature of מעשה בראשית. But this itself is what turns out to be as dangerous as the אשפה. The resultant desperation which in the end must come not just from any old יתבוששו but from the nature of the entropy itself and the Amalekite vision of the information generated by the Universe, is the מלחמה מדור דור and is directly linked to הר סיני ומשכן to enable קריאה. The earliest religion, unaware of קרי other than as a threat of some anti-life טומאה, required the פילגש who was בלעם. The moment that true קריאה became possible then there was no place for him, but that was based on the full incorporation of the קרי into the ויקרא which is the ultimate ונפלינו at last. That ונפלינו is the essence of the superspecies, the אדם who is Yisrael, who must now be seen as different in essence because of the רוח הקודש and the צלם אלוקים The beginning of Torah מאהל מועד here defines קרבנות which is the beginning of learning for תשב"ר. But it also the definition of structure itself, the very graphics of the Torah which defines for us how to learn and understand interrelationships. This Vayikra is much more than just an invitation בעלמא, for it defines the very nature of Torah and the very nature of the relationship of משה וחיבה as the essence of Torah in contradistinction to נביאי אומות העולם. Recognizing that the opening of the גילוי התורה במשכן must be linked to the very word ויקרא, which is the word of definition (Zohar) and the מי כמוני יקרא, connecting back to משומי עם עולם (ממעשה בראשית-רד"ק). The opening word is indeed more fundamental than the actual קרבנות of which it speaks, as the הפטרה points out: ולא אותי קרא"ת יעקב...לא הבאת לי שה עולותיך וזבחיך לא כבדתני. For it is indeed the קריאה of אדם that is at the שורש of all קרבנות; indeed the קריאה that created the very בהמות ועופות which are here brought on the מזבח! The definition of that relationship was their actual coming into being, and the דחיית חיה ממחיצה. This is the deepest reason why ואתם עד"י just as שמים וארץ are עדים לנו – העידותי בכם היום. For the entire יציאה מתוהו ובוהו is the imposition of סדר, so that one can see the structure as all that really "exists" for us, for other than structure there is no קיום for the fact of being at any instant is irrelevant to any other instant. This is the deepest פגיעה of עמלק in the ultimate ספק לגבי קיום - ביש או אין and the question of whether all our sense of Being shares any reality or is an artificial assertion of סדר which is a form of עבודה זרה creating the world in a comfortable image. This is why זכירה which is the name we have for the assertive mechanism of סדר is anti עמלק and essential for זכ"ר למעשה בראשית such that the עדות on שמים וארץ becomes as important as the עדות שמים וארץ is to us in והעדותי עליכם שמים וארץ. This is the מי כמוני יקר"א. Which is the profound linkage of ויקרא to פרשת זכו"ר and to the entire סוגיא ofפורים where the relationship of אשר קר"ך – אשר קר"הו must be resolved by the translation of קר"י into יק"ר which is the opening of the word itself, contrasting the לשון קרי ולשון חיבה. This is the אל"ף זעירא which becomes the קשר של תפילין of Moshe and the וראית את אחורי which is the entire nature of the כל צבאם of ויכולו and מעשה בראשית and a level which is innate if we could have retained the original מעמד הר סיני which is why it returns here at קיימו וקיבלו. Understanding the implication that the ויקרא must subsume the ויקר, and that the measuring entropy, uncertainty of particular state, which is the same as the Shannon information S=-∑ pi logpi negative sum p sub i log p sub i H=-∑ pi logpi negative sum p sub i log p sub i Which is the essence of all קריאה, whether that of the metaphorical Maxwell demon, or the nature of the מי כמוני יקרא of מעשה בראשית, or of the קריאת שמות of אדם which becomes his חיבה לבהמה and in the end to אשה literally. But insofar as there is no recognition of the פחד, of the vulnerability, of the תענית אסתר (אבן עזרא מפני הפחד) then there can be no awareness of the ויקר (this is why בלעם attempts an ongoing openness to חיבת בהמה where in reality it is only the emergence into a new level of awareness which is the essence of the Mishkan, one Gödel step up the ladder, the קוצו של יו"ד which is the אל"ף i.e. the meaning instead of the information. Where Shannon is left with bits, Kolmogorov is left with complexity, משה is left with אלו"ף and that is measured only by the extent that ענ"ן consciousness, an ability to measure desired information out of a wilderness of תוהו which continues to bring life and potential to the universe physically but which is linked hopelessly to death and sntropy, has emerged (similar to the modern “in the Cloud”) which is the הפסקות balance with no קריאה with the קריאה and the resultant ענוה allows the external vision that has no “need” (unassuming ענוה) to see anything from within. The only reason for זכירה is the fact of time, which is only a trick of irreversible entropy, which is the basis of the direction of time and why we find our lives so enmeshed in time. But that זכירה in the non-Yisrael sense is mere mechanics, is an attempt to rescue the information, achieving no awareness and ultimately paying the cost in increased entropy. But the קוצו של יו"ד is an emergent quality that is not included in the מדה גופנית in which all things are nothing but information with no concept of meaning—thus, אשר קר"ך is literally to cool off, for any information takes its energy cost. But in terms of the physics, there is only cooling with forgetting, with clearing the memory, with the loss of information as a state. קריא"ה – סדר –זכירה – ענוה – בלע"ם ונפש גבוהה – הפסקות וכניסה – הפסקות וסדר – גופ"נית וענוה – קרי – Magical thinking and the violation of סדרי בראשית  viewing בהמה as “not I’ and therefore open to relationship  No Pigs would Die The מדה גופנית of רבינו בחיי ties in directly with the concept of the אד"ם כי יקריב, the complete identification with the אדם מאדמה which is what makes the possibility of the spaces for Moshe, which are a result of his not jumping in unless invited as well, the recognition that the new ידיעה needs to find its own “place” which as per Zohar, the very meaning of the ויקר"א always, to place it. This would connect it to שבת and to זכר. This is the case with all of the הלכות דעות which we handle as if they are mechanical animal behaviors despite their being expressions of דעו"ת. The relationship of חייב לשוב מהם in הלכות תשובה is precisely the relationship of the א זעירא to the relationship of קרי-קריאה and to אשה ורחל ורבי עקיבא ויודע צדיק נפש בהמתו, and takes us back to גן עדן and to הכרת טובה and ולא יתבוששו as givens which leaves them as שהם בהמה המה להם. It was the insufficient תיקון קריאה לבהמה that led to the insufficient existential clarity of the unavoidable אשה which is the pure בשר component of self, נפש בהמתו, which is indeed the ability to subsume all those mentalities, all those דעות, from “What is it like to be a bat,” to “What is it like to be a cow”, to be able to speak to them, to be able to sleep with them and give them their names. Learning the full extent of the בהמה which is זהו חייו! Only the depth of the clarity of the פחד תענית אסתר, of the ענוה משה, of the terror of the connection of תשרה שכינה to the קרי העכו"ם which is the לא אותי קרא"ת יעקב and a violation of קרבן, only the יתבוששו, the unwillingness to enter, and finally the pure terror of the relationship of all Life functioning and all development as being ultimately just Shannon information, pure קרי, without any possibility of finding anything within itself that could be an external reference, as the ultimate loss of תקוה ותשועה bathing everything in הסתר which is the contemporary world of Amalek and מינות. But an attempt to battle this world with mere assertion and with no awareness of the pure power of information, basing all on detached נס, is ultimately just as hopeless, leaving אדם with no hope and no self. Only the balance of קרי וקריאה as the first step, and the attachment to the חיבה in the nature of Being and the ריח גן עדן and to the קריאה of אדם which created בהמה and the desire for אשה, can restore תקותם לנצח. Thus in the end Gittin in incorporated as an imperfect תיקון העולם until the Rape of לא יועל לשלחה כל ימיו becomes the definition of the relationship both with אשה and with הר סיני (מהר"ל). The closer one gets to the underlying issues of the data flow, fully recognizing the Gittin Issues: The remarkable linkage of מסכת גיטין to ויקרא, not only the amazing end of מזבח מוריד עליו דמעות, but also the entire story of חורבן here in הנזקין which is part of the building of entire מסכת aroundתיקון העולם and the involvement we have already seen of the מקדש in intimate relationships through סוטה which became central to the actual creation of the מקדש with the כריית חיטים. Indicative of a general connection of woman to the קיום המשכן והמקדש, whether נס פורים ונס חנוכה or מרים ועמרם or בזכות נשים צדקניות, or נקבה תסובב גבר במקדש יחזקאל, or אסתר ושער שושן, Rabbi Weinberg 2026-05-20 09:45:36am Natural Inhibitions - ויקהל as the sharing of the דרגת משה בהר סיני at the moment of the ציווי שבת and the attempt to translate the moment of קבלת הלוחות into the משכן, the ultimate expression of the Ramban’s point of translation of the כבוד בהר סיני into a כבוד למטה. Stressing the investment of the ששת ימים that would be the essence of בריאה that could be invested in Mishkan, repeated five times out of חביבות (רבינו בחיי). It is for this reason that ישמח משה במתנת חלקו...ושני לוחות אבנים הוריד בידו even though he smashed them is in fact that which creates the ושמרו בני ישראל את השבת which was the very ציווי given to him then as the לוחות were handed over. The smashing of those לוחות were what was מחייב a Mishkan, a special place where that level can be encountered without blowing minds that were incapable. Understanding the nature of ויקהל as demanding a mob just as the ויקהל על אהרן was the exposure of the mob, the פרעה אהרן לשמצה בקמיהן, removing the veneer of civilization and exposing the accessible bottom line which was pure nature, not mind. But the ויקהל here becomes the process in reverse, becoming the גול"ם ישראל who nonetheless wants to be part of ישראל and therefore has the bottom line of ישראל חכמים מחוכמים Seeing the Mishkan as the destruction of the Dark Side means not only the יצרא דעבודה זרה but also the יצרא דעבירה which was the attempt indeed in the בית שני early on. Which implies that the very coming into contact with the לוחות בדרגת משה as the context for עשיית המקדש is the reason that תפילה itself is meant to take place with the עמידה בבית המקדש in mind which becomes a place of mind. This becomes desperately important with the loss of the עדיים and the hopelessness of אבלות that descended such that the invitation to share somehow in the דרגה that was lost is an opportunity to address the very issues that made the original חירות impossible. It is just as important today, just as יחזקאל is meant to show the בית וישובו מפשעםן, and here all is presented in terms of לכפר על נפשותיכם which is the משוש לכל הארץ in terms of the opportunity to escape the horrific limitations that allow טבע to define mind instead of informing mind. Here the continued דרגה משה is מכפר על דרגת אהרן where the לב without the consciousness can only create the “Nature Humans”, brain dead to any consciousness but with grand מדות and emotional response. These are גולמי ישראל, i.e. as גולמי כלים, Yisrael-in-formation, who can discover themselves within the mob that is Yisrael מאחר שרוצים להיות מישראל (רמב"ם) and that ongoing mob identity, המון חוגג, continues to terrify upon contemplating the reality of the מקדש, where I expect no more quarter than נדב ואביהו, as opposed to my belief that God will be forgiving” in the religion that is all in my head and “heart.” Rabbi Weinberg 2026-05-20 09:45:36am Natural Inhibitions - ויקהל as the sharing of the דרגת משה בהר סיני at the moment of the ציווי שבת and the attempt to translate the moment of קבלת הלוחות into the משכן, the ultimate expression of the Ramban’s point of translation of the כבוד בהר סיני into a כבוד למטה. Stressing the investment of the ששת ימים that would be the essence of בריאה that could be invested in Mishkan, repeated five times out of חביבות (רבינו בחיי). It is for this reason that ישמח משה במתנת חלקו...ושני לוחות אבנים הוריד בידו even though he smashed them is in fact that which creates the ושמרו בני ישראל את השבת which was the very ציווי given to him then as the לוחות were handed over. The smashing of those לוחות were what was מחייב a Mishkan, a special place where that level can be encountered without blowing minds that were incapable. Understanding the nature of ויקהל as demanding a mob just as the ויקהל על אהרן was the exposure of the mob, the פרעה אהרן לשמצה בקמיהן, removing the veneer of civilization and exposing the accessible bottom line which was pure nature, not mind. But the ויקהל here becomes the process in reverse, becoming the גול"ם ישראל who nonetheless wants to be part of ישראל and therefore has the bottom line of ישראל חכמים מחוכמים Seeing the Mishkan as the destruction of the Dark Side means not only the יצרא דעבודה זרה but also the יצרא דעבירה which was the attempt indeed in the בית שני early on. Which implies that the very coming into contact with the לוחות בדרגת משה as the context for עשיית המקדש is the reason that תפילה itself is meant to take place with the עמידה בבית המקדש in mind which becomes a place of mind. This becomes desperately important with the loss of the עדיים and the hopelessness of אבלות that descended such that the invitation to share somehow in the דרגה that was lost is an opportunity to address the very issues that made the original חירות impossible. It is just as important today, just as יחזקאל is meant to show the בית וישובו מפשעםן, and here all is presented in terms of לכפר על נפשותיכם which is the משוש לכל הארץ in terms of the opportunity to escape the horrific limitations that allow טבע to define mind instead of informing mind. Here the continued דרגה משה is מכפר על דרגת אהרן where the לב without the consciousness can only create the “Nature Humans”, brain dead to any consciousness but with grand מדות and emotional response. These are גולמי ישראל, i.e. as גולמי כלים, Yisrael-in-formation, who can discover themselves within the mob that is Yisrael מאחר שרוצים להיות מישראל (רמב"ם) and that ongoing mob identity, המון חוגג, continues to terrify upon contemplating the reality of the מקדש, where I expect no more quarter than נדב ואביהו, as opposed to my belief that God will be forgiving” in the religion that is all in my head and “heart.” Rabbi Weinberg 2026-05-20 09:45:36am Natural Inhibitions - ויקהל as the sharing of the דרגת משה בהר סיני at the moment of the ציווי שבת and the attempt to translate the moment of קבלת הלוחות into the משכן, the ultimate expression of the Ramban’s point of translation of the כבוד בהר סיני into a כבוד למטה. Stressing the investment of the ששת ימים that would be the essence of בריאה that could be invested in Mishkan, repeated five times out of חביבות (רבינו בחיי). It is for this reason that ישמח משה במתנת חלקו...ושני לוחות אבנים הוריד בידו even though he smashed them is in fact that which creates the ושמרו בני ישראל את השבת which was the very ציווי given to him then as the לוחות were handed over. The smashing of those לוחות were what was מחייב a Mishkan, a special place where that level can be encountered without blowing minds that were incapable. Understanding the nature of ויקהל as demanding a mob just as the ויקהל על אהרן was the exposure of the mob, the פרעה אהרן לשמצה בקמיהן, removing the veneer of civilization and exposing the accessible bottom line which was pure nature, not mind. But the ויקהל here becomes the process in reverse, becoming the גול"ם ישראל who nonetheless wants to be part of ישראל and therefore has the bottom line of ישראל חכמים מחוכמים Seeing the Mishkan as the destruction of the Dark Side means not only the יצרא דעבודה זרה but also the יצרא דעבירה which was the attempt indeed in the בית שני early on. Which implies that the very coming into contact with the לוחות בדרגת משה as the context for עשיית המקדש is the reason that תפילה itself is meant to take place with the עמידה בבית המקדש in mind which becomes a place of mind. This becomes desperately important with the loss of the עדיים and the hopelessness of אבלות that descended such that the invitation to share somehow in the דרגה that was lost is an opportunity to address the very issues that made the original חירות impossible. It is just as important today, just as יחזקאל is meant to show the בית וישובו מפשעםן, and here all is presented in terms of לכפר על נפשותיכם which is the משוש לכל הארץ in terms of the opportunity to escape the horrific limitations that allow טבע to define mind instead of informing mind. Here the continued דרגה משה is מכפר על דרגת אהרן where the לב without the consciousness can only create the “Nature Humans”, brain dead to any consciousness but with grand מדות and emotional response. These are גולמי ישראל, i.e. as גולמי כלים, Yisrael-in-formation, who can discover themselves within the mob that is Yisrael מאחר שרוצים להיות מישראל (רמב"ם) and that ongoing mob identity, המון חוגג, continues to terrify upon contemplating the reality of the מקדש, where I expect no more quarter than נדב ואביהו, as opposed to my belief that God will be forgiving” in the religion that is all in my head and “heart.” Rabbi Weinberg 2026-05-20 09:45:36am שבת אחים גם יחד part 2 - Theme 5776: The struggle of Moshe to emerge from the לא איש דברים of insufficient integration in an entirety of vision of self-in-universe, as the אבן עזרא explains, כל מי שלא ידע מהות נפשו חכמת מה לו. Here the deeper לב of Moshe, the רחמנא ליבא בעי of תלמידיו של משה, the patient discovery of self which cannot be rushed and which is why כי בושש משה and why it was so easy to ask for a replacement guide, the לב that was initially only good enough to be the כהן and not the בי מלכים ימלוכו לדורי דורות, and why here at last we discover that it is על פ"י התורה זאת כרתי את"ך – זכרו תורת משה, no longer just the שליח. The special כי זה משה was the need to discover his own דברים (which לשון the Ibn Ezra also includes in self-understanding) and this is indeed the only way that the ליבא בעי can be expressed in the end to רעיא מהימנא (See Zohar). All of the transition of the parasha is from the לב אהרון to the מסירות נפשו of Moshe for Yisrael which has a completely different מקור and makes both Torah and Yisrael called after him. The עלייה from the עגל to לוי is achieved by Moshe, and the fullness of רחמנא ליבא בעי which from now on defines the only nature of מסירות התורה including the idea of the נערות יהשע and the first רמז to Yehoshua’s taking his place. The pain and confusion in the organization of the parasha and its multiplicity of themes ties directly into the last element sof the transition from a world of Mishkan/Aharon which cannot include Shabbat, into a world of Torah/Moshe and an ארון הברית that sails above the world and achieves this new כניסה לארץ of אם אין פניך הולכים and the נפלאות that were promised to Moshe. For the זכרון על לב אהרון can only take place within the entirety of the תורת משה and in front of that ארון הברית. Without it, only פרעות שמצתם can result in the end, scattered to the winds, as we find Yisrael today without דברי משה and his self discovery: All Torah has become non-biographical. Rabbi Weinberg 2026-05-20 09:45:36am שבת אחים גם יחד part 2 - Theme 5776: The struggle of Moshe to emerge from the לא איש דברים of insufficient integration in an entirety of vision of self-in-universe, as the אבן עזרא explains, כל מי שלא ידע מהות נפשו חכמת מה לו. Here the deeper לב of Moshe, the רחמנא ליבא בעי of תלמידיו של משה, the patient discovery of self which cannot be rushed and which is why כי בושש משה and why it was so easy to ask for a replacement guide, the לב that was initially only good enough to be the כהן and not the בי מלכים ימלוכו לדורי דורות, and why here at last we discover that it is על פ"י התורה זאת כרתי את"ך – זכרו תורת משה, no longer just the שליח. The special כי זה משה was the need to discover his own דברים (which לשון the Ibn Ezra also includes in self-understanding) and this is indeed the only way that the ליבא בעי can be expressed in the end to רעיא מהימנא (See Zohar). All of the transition of the parasha is from the לב אהרון to the מסירות נפשו of Moshe for Yisrael which has a completely different מקור and makes both Torah and Yisrael called after him. The עלייה from the עגל to לוי is achieved by Moshe, and the fullness of רחמנא ליבא בעי which from now on defines the only nature of מסירות התורה including the idea of the נערות יהשע and the first רמז to Yehoshua’s taking his place. The pain and confusion in the organization of the parasha and its multiplicity of themes ties directly into the last element sof the transition from a world of Mishkan/Aharon which cannot include Shabbat, into a world of Torah/Moshe and an ארון הברית that sails above the world and achieves this new כניסה לארץ of אם אין פניך הולכים and the נפלאות that were promised to Moshe. For the זכרון על לב אהרון can only take place within the entirety of the תורת משה and in front of that ארון הברית. Without it, only פרעות שמצתם can result in the end, scattered to the winds, as we find Yisrael today without דברי משה and his self discovery: All Torah has become non-biographical. Rabbi Weinberg 2026-05-20 09:45:36am שבת אחים גם יחד - Continuing the development of מלאכת מחשבת into the initial taking of the material in order to work with it, which becomes הוצאה ultimately and עקר כדי להניח מקרן זוית זו לקרן זוית אחר because the הם יקחו becomes the מרבים העם להביא...איש אל יצא ממקומו. But this is the development in the direction of “towards what end”, and it is the הוראה which enables the עשייה. Here, it is the שירות-שֳׂרות which provides the possibility of the הוראה instead of its being pure חכמה, which can result in זה משה האיש-פסל מיכה-ערב רב. Thus the connection of שבת אחים גם יחד in terms of the משיחת אהרן and its relationship to the מדות אהרון is what integrates the two, for only the מדות allow the extension of the “cape,” the זכרון על הלב, and the new concept of a basal human which everyone can relate to through אהרון as they relate to the concept of human through אדם הראשון וספרו של אדם כשהוא עדיין מוטל גולם and which is part of his very formation/creation. The fact that חכמה שכנתי ערמה means that the transition to בגדי כהונה is the step following חכמה and indeed שלמה המלך continues with בִּי שָׂרִים יָשׂרוּ! This is how it is possible for the כהן גדול ביום הכיפורים להתוודות בשם כל ישראל. This is the construct of Moshe for those seven days were not spent repeating arguments but creating כהונה and therefore the entirety must become the translation of his personal ציוי, the ואתה תצוה, the forever joining of the וא"ו השכינה in the אתה, again and again. The Seven Days of מילואים being the expression of the Seven Days of Moshe’s own arguments for the suitability of אהרון for the position, with the final אהרן אחי"ך הלוי now becoming בחייך לא שבטך אלא אחיך and the transition from the seven day Moshe acting as כהן to the giving it over as initially to his brother, becomes through the שבת אחין גם יחד the way that pure Mind, which is free of time/space and which is why specifically אין מוקדם ומאוחר בתור"ה intersects with the most specific time/space possible even in terms of the very thinking about the wrong time or space as מחשבת פיגול, the work of Kohen the essence of סד"רי עבודה, סד"ר המערכה. The full integration of אור וריח, the potential and universal with the absolutely unique, must be protected from the לא יתבוששו which opens into the נחש וערום for that ערמה becomes the ability to utilize the delicacy and sensitivity to the specific interactions of גלוי וידוע לפני כבודך שאם יפתח אחד מהם או יסתם אחד מהם as any venomous interference in ion transfer in neurotoxins, or depolarization of heart muscle cells, or interference of hemotoxins with oxygen uptake. This becomes the בגד of the formation of each “smell” or שם which forms of the אור, and in the integration is the ישמח השם במעשיו as it does here. In terms of מעשה בראשית, the interaction with the pure אור בראשית was also the sense of כשלמה which is בגד as the יצירה, i.e. the specific form that the world takes. This is also the same אור which when pre-בגד was indeed vulnerable, just as the original אדם ולא יתבוששו and ויעש להם כתנות או"ר (תורתו של ר"מ) and ויבדל which becomes the וירא אותו כי טוב הוא נתמלא הבית אור – אור צדיקים ישמ"ח = ישמ"ח השם במעשיו! This is the צורך גבוה and the לשכני בתוכם לפי רבינו בחיי ורמב"ן which makes Creation possible, the very ווי"ם which play such a role in Mishkan. In exactly the same way does the Creation of Aharon make the אור of Moshe possible as the expression of שמחה – רוח – הקודש – שמחת בית השואבה. From the חלוק לבן of Moshe to pure בגד. This explains the striking difference between the עצי שיטים עומדים ואפילו פרים ועגלות and the notion of forever, and the idea of בגדי אהרון meaning to pass to his children as part of his own death, the stress on the אחת בשנה and its relationship to כפרה וחטא and ולא ימותו. Remember that the Ramban understands the nature of גאולה only in the שיבה למעלת אבותם להיות מרכבה לשכינה, which is the real meaning of לשכני בתוכם (מלבי"ם). The parasha allows the discovery of the fullness of human identity which can animate the world only in full intersection of למעשה ידיך כסוף and the acceptance of Shabbat within the ויכולו השמים והארץ וכל צבאם=צביונם which particularizes the ריח/שם so that קנאה becomes impossible leading to the שמחת הלב which is the exact equivalent of ישמח השם במעשיו and the need for the אדם מכיר ומיחד ועובד. This means that the deepest relationship to the actual אור שנתעטף בו is the קטורת and so when יעקב הלביש בגדיו (של הקב"ה – זוהר) he was נכנס בריח גן עדן. But the Zohar says that this was the מקור בצלאל who first built אור הארון which means that from the very beginning the interrelationship between the תרומה and the final קטורת is clear, and thus this very עוטה אור כשלמה becomes the grandfather of דוד and the מקור הכהונה in הו"ד והד"ר לבשת עוטה אור כשלמה. Rabbi Weinberg 2026-05-20 09:45:36am שבת אחים גם יחד - Continuing the development of מלאכת מחשבת into the initial taking of the material in order to work with it, which becomes הוצאה ultimately and עקר כדי להניח מקרן זוית זו לקרן זוית אחר because the הם יקחו becomes the מרבים העם להביא...איש אל יצא ממקומו. But this is the development in the direction of “towards what end”, and it is the הוראה which enables the עשייה. Here, it is the שירות-שֳׂרות which provides the possibility of the הוראה instead of its being pure חכמה, which can result in זה משה האיש-פסל מיכה-ערב רב. Thus the connection of שבת אחים גם יחד in terms of the משיחת אהרן and its relationship to the מדות אהרון is what integrates the two, for only the מדות allow the extension of the “cape,” the זכרון על הלב, and the new concept of a basal human which everyone can relate to through אהרון as they relate to the concept of human through אדם הראשון וספרו של אדם כשהוא עדיין מוטל גולם and which is part of his very formation/creation. The fact that חכמה שכנתי ערמה means that the transition to בגדי כהונה is the step following חכמה and indeed שלמה המלך continues with בִּי שָׂרִים יָשׂרוּ! This is how it is possible for the כהן גדול ביום הכיפורים להתוודות בשם כל ישראל. This is the construct of Moshe for those seven days were not spent repeating arguments but creating כהונה and therefore the entirety must become the translation of his personal ציוי, the ואתה תצוה, the forever joining of the וא"ו השכינה in the אתה, again and again. The Seven Days of מילואים being the expression of the Seven Days of Moshe’s own arguments for the suitability of אהרון for the position, with the final אהרן אחי"ך הלוי now becoming בחייך לא שבטך אלא אחיך and the transition from the seven day Moshe acting as כהן to the giving it over as initially to his brother, becomes through the שבת אחין גם יחד the way that pure Mind, which is free of time/space and which is why specifically אין מוקדם ומאוחר בתור"ה intersects with the most specific time/space possible even in terms of the very thinking about the wrong time or space as מחשבת פיגול, the work of Kohen the essence of סד"רי עבודה, סד"ר המערכה. The full integration of אור וריח, the potential and universal with the absolutely unique, must be protected from the לא יתבוששו which opens into the נחש וערום for that ערמה becomes the ability to utilize the delicacy and sensitivity to the specific interactions of גלוי וידוע לפני כבודך שאם יפתח אחד מהם או יסתם אחד מהם as any venomous interference in ion transfer in neurotoxins, or depolarization of heart muscle cells, or interference of hemotoxins with oxygen uptake. This becomes the בגד of the formation of each “smell” or שם which forms of the אור, and in the integration is the ישמח השם במעשיו as it does here. In terms of מעשה בראשית, the interaction with the pure אור בראשית was also the sense of כשלמה which is בגד as the יצירה, i.e. the specific form that the world takes. This is also the same אור which when pre-בגד was indeed vulnerable, just as the original אדם ולא יתבוששו and ויעש להם כתנות או"ר (תורתו של ר"מ) and ויבדל which becomes the וירא אותו כי טוב הוא נתמלא הבית אור – אור צדיקים ישמ"ח = ישמ"ח השם במעשיו! This is the צורך גבוה and the לשכני בתוכם לפי רבינו בחיי ורמב"ן which makes Creation possible, the very ווי"ם which play such a role in Mishkan. In exactly the same way does the Creation of Aharon make the אור of Moshe possible as the expression of שמחה – רוח – הקודש – שמחת בית השואבה. From the חלוק לבן of Moshe to pure בגד. This explains the striking difference between the עצי שיטים עומדים ואפילו פרים ועגלות and the notion of forever, and the idea of בגדי אהרון meaning to pass to his children as part of his own death, the stress on the אחת בשנה and its relationship to כפרה וחטא and ולא ימותו. Remember that the Ramban understands the nature of גאולה only in the שיבה למעלת אבותם להיות מרכבה לשכינה, which is the real meaning of לשכני בתוכם (מלבי"ם). The parasha allows the discovery of the fullness of human identity which can animate the world only in full intersection of למעשה ידיך כסוף and the acceptance of Shabbat within the ויכולו השמים והארץ וכל צבאם=צביונם which particularizes the ריח/שם so that קנאה becomes impossible leading to the שמחת הלב which is the exact equivalent of ישמח השם במעשיו and the need for the אדם מכיר ומיחד ועובד. This means that the deepest relationship to the actual אור שנתעטף בו is the קטורת and so when יעקב הלביש בגדיו (של הקב"ה – זוהר) he was נכנס בריח גן עדן. But the Zohar says that this was the מקור בצלאל who first built אור הארון which means that from the very beginning the interrelationship between the תרומה and the final קטורת is clear, and thus this very עוטה אור כשלמה becomes the grandfather of דוד and the מקור הכהונה in הו"ד והד"ר לבשת עוטה אור כשלמה. Rabbi Weinberg 2026-05-20 09:45:36am Meta-Emergence: Imprintings - Integrating the different faces of משכן/מקדש with the elements of תורה/עבודה, a new way of viewing the integration of the מ"י זא"ת and the תורת השם/תורתו, and the actual embedding of מעמד הר סיני/משכן or יתרו/משפטים or מזבח לא גזית/לשכת הגזית or הוראת משה/עשיית בצלאל or מחשבת/מלאכה=מלאכת מחשבת. The deepest integration is the way that תורה becomes the ultimate מחשבת of the מלאכה such that the nature of הכנה בשבת ובמן ובהמן וממוכן והכנה דרבה is central to the אשר נמצא אתו from the time of יעקב אבינו and why the מ"ן would bring down the אבנים טובות ומרגליות and anything needed for the משכן. But this implies amazingly that the Mishkan is not only the depository of ל"ט מלאכת מחשבת and the connection to Shabbat in Space, but is far more: an actual creation of Shabbat, for any תרומה that would be given only because I happen to be emergent myself and not as a linkage between the primal emergence of the universe, the way that מעשה בראשית has formed these elements through a consciousness in the universe provide by you to change the randomness of תוהו ובוהו which allows you, random you, to become yourself a תורם that gives you the חכמה בינה ודעת of the תרומה עליונה (see רבינו בחיי) and thus creates the מלאכת מחשבת of בריאה which is the source of שבת itself, why the שבת must have the בת זוגה ישראל. Explains the fullness of the משכן-מן-שבת-הכנה-אדר-ישראל-קיימו וקבלו-עמלק connection. The משכן ועצי שיטים עומדים is to the potential of the כל איש מישראל, the individual’s משכן, what אדם הראשון is to the ספר תולדות האדם and the קראתי בשם בצלאל בן אורי; just as the לחם אבירים is to the individual איש . Understanding this as one of the primal levels of nesting, and to see that on any nested level, an activity that integrates the conceptualization with the embedded nature of that concept leads inexorably to emergence into the next-up nested level and the process is repeated until the תרומה becomes the תרומה עליונה of חכמה בינה ודעת itself which is then consumed as the יין משומר ובא מששת ימי בראשית and this is the בצל שד"י=בצל שעשה בצלאל. Thus the original embedding of the אור to the ששת ימי בראשית (which is alluded to here in the midrash equating ארון with אור and the other כלים with other days) is translated into the embedding of בראשית to ביום ברא ה' א' ארץ ושמים which is expressed in the embedding of אדם הראשון בגן עדן to דור דור ודורשיו which is expressed in the ברית אברהם – אימה חשיכה גדולה embedded in the history of the nation; expressed in the relationship embedding the Mishkan into every Mikdash (the וכן תעשו לדורות) which is expressed in the Mishkan of Yisrael as a whole to the Mishkan of כל אי"ש, which is the way that the amazing gifts are presented still by the מן and then to לחם אבירים אכל איש, which brings us back to the במה ברכו במ"ן which is indeed מ"ה הוא – תולה ארץ על בלימה – משה. Each level leads to a discovery of an emergent שבת which then is the recreation of the original concept fulfilled and enters the next level, just as the 7 years of cycle emerge into שמיטה which then emerges into the next higher יובל וחמישים וחירות ועולם הבא. The כהנים לישראל become the ממלכת כהנים of ישראל לאומות, the real provision of “education” is providing a vision of a universe where humans can emerge and this is exactly what Yisrael has achieved. Rabbi Weinberg 2026-05-20 09:45:36am Meta-Emergence: Imprintings - Integrating the different faces of משכן/מקדש with the elements of תורה/עבודה, a new way of viewing the integration of the מ"י זא"ת and the תורת השם/תורתו, and the actual embedding of מעמד הר סיני/משכן or יתרו/משפטים or מזבח לא גזית/לשכת הגזית or הוראת משה/עשיית בצלאל or מחשבת/מלאכה=מלאכת מחשבת. The deepest integration is the way that תורה becomes the ultimate מחשבת of the מלאכה such that the nature of הכנה בשבת ובמן ובהמן וממוכן והכנה דרבה is central to the אשר נמצא אתו from the time of יעקב אבינו and why the מ"ן would bring down the אבנים טובות ומרגליות and anything needed for the משכן. But this implies amazingly that the Mishkan is not only the depository of ל"ט מלאכת מחשבת and the connection to Shabbat in Space, but is far more: an actual creation of Shabbat, for any תרומה that would be given only because I happen to be emergent myself and not as a linkage between the primal emergence of the universe, the way that מעשה בראשית has formed these elements through a consciousness in the universe provide by you to change the randomness of תוהו ובוהו which allows you, random you, to become yourself a תורם that gives you the חכמה בינה ודעת of the תרומה עליונה (see רבינו בחיי) and thus creates the מלאכת מחשבת of בריאה which is the source of שבת itself, why the שבת must have the בת זוגה ישראל. Explains the fullness of the משכן-מן-שבת-הכנה-אדר-ישראל-קיימו וקבלו-עמלק connection. The משכן ועצי שיטים עומדים is to the potential of the כל איש מישראל, the individual’s משכן, what אדם הראשון is to the ספר תולדות האדם and the קראתי בשם בצלאל בן אורי; just as the לחם אבירים is to the individual איש . Understanding this as one of the primal levels of nesting, and to see that on any nested level, an activity that integrates the conceptualization with the embedded nature of that concept leads inexorably to emergence into the next-up nested level and the process is repeated until the תרומה becomes the תרומה עליונה of חכמה בינה ודעת itself which is then consumed as the יין משומר ובא מששת ימי בראשית and this is the בצל שד"י=בצל שעשה בצלאל. Thus the original embedding of the אור to the ששת ימי בראשית (which is alluded to here in the midrash equating ארון with אור and the other כלים with other days) is translated into the embedding of בראשית to ביום ברא ה' א' ארץ ושמים which is expressed in the embedding of אדם הראשון בגן עדן to דור דור ודורשיו which is expressed in the ברית אברהם – אימה חשיכה גדולה embedded in the history of the nation; expressed in the relationship embedding the Mishkan into every Mikdash (the וכן תעשו לדורות) which is expressed in the Mishkan of Yisrael as a whole to the Mishkan of כל אי"ש, which is the way that the amazing gifts are presented still by the מן and then to לחם אבירים אכל איש, which brings us back to the במה ברכו במ"ן which is indeed מ"ה הוא – תולה ארץ על בלימה – משה. Each level leads to a discovery of an emergent שבת which then is the recreation of the original concept fulfilled and enters the next level, just as the 7 years of cycle emerge into שמיטה which then emerges into the next higher יובל וחמישים וחירות ועולם הבא. The כהנים לישראל become the ממלכת כהנים of ישראל לאומות, the real provision of “education” is providing a vision of a universe where humans can emerge and this is exactly what Yisrael has achieved. Rabbi Weinberg 2026-05-20 09:45:36am Meta-Emergence: Imprintings - Integrating the different faces of משכן/מקדש with the elements of תורה/עבודה, a new way of viewing the integration of the מ"י זא"ת and the תורת השם/תורתו, and the actual embedding of מעמד הר סיני/משכן or יתרו/משפטים or מזבח לא גזית/לשכת הגזית or הוראת משה/עשיית בצלאל or מחשבת/מלאכה=מלאכת מחשבת. The deepest integration is the way that תורה becomes the ultimate מחשבת of the מלאכה such that the nature of הכנה בשבת ובמן ובהמן וממוכן והכנה דרבה is central to the אשר נמצא אתו from the time of יעקב אבינו and why the מ"ן would bring down the אבנים טובות ומרגליות and anything needed for the משכן. But this implies amazingly that the Mishkan is not only the depository of ל"ט מלאכת מחשבת and the connection to Shabbat in Space, but is far more: an actual creation of Shabbat, for any תרומה that would be given only because I happen to be emergent myself and not as a linkage between the primal emergence of the universe, the way that מעשה בראשית has formed these elements through a consciousness in the universe provide by you to change the randomness of תוהו ובוהו which allows you, random you, to become yourself a תורם that gives you the חכמה בינה ודעת of the תרומה עליונה (see רבינו בחיי) and thus creates the מלאכת מחשבת of בריאה which is the source of שבת itself, why the שבת must have the בת זוגה ישראל. Explains the fullness of the משכן-מן-שבת-הכנה-אדר-ישראל-קיימו וקבלו-עמלק connection. The משכן ועצי שיטים עומדים is to the potential of the כל איש מישראל, the individual’s משכן, what אדם הראשון is to the ספר תולדות האדם and the קראתי בשם בצלאל בן אורי; just as the לחם אבירים is to the individual איש . Understanding this as one of the primal levels of nesting, and to see that on any nested level, an activity that integrates the conceptualization with the embedded nature of that concept leads inexorably to emergence into the next-up nested level and the process is repeated until the תרומה becomes the תרומה עליונה of חכמה בינה ודעת itself which is then consumed as the יין משומר ובא מששת ימי בראשית and this is the בצל שד"י=בצל שעשה בצלאל. Thus the original embedding of the אור to the ששת ימי בראשית (which is alluded to here in the midrash equating ארון with אור and the other כלים with other days) is translated into the embedding of בראשית to ביום ברא ה' א' ארץ ושמים which is expressed in the embedding of אדם הראשון בגן עדן to דור דור ודורשיו which is expressed in the ברית אברהם – אימה חשיכה גדולה embedded in the history of the nation; expressed in the relationship embedding the Mishkan into every Mikdash (the וכן תעשו לדורות) which is expressed in the Mishkan of Yisrael as a whole to the Mishkan of כל אי"ש, which is the way that the amazing gifts are presented still by the מן and then to לחם אבירים אכל איש, which brings us back to the במה ברכו במ"ן which is indeed מ"ה הוא – תולה ארץ על בלימה – משה. Each level leads to a discovery of an emergent שבת which then is the recreation of the original concept fulfilled and enters the next level, just as the 7 years of cycle emerge into שמיטה which then emerges into the next higher יובל וחמישים וחירות ועולם הבא. The כהנים לישראל become the ממלכת כהנים of ישראל לאומות, the real provision of “education” is providing a vision of a universe where humans can emerge and this is exactly what Yisrael has achieved. Rabbi Weinberg 2026-05-20 09:45:36am Interpolations - The interwoven dual reality of יתרו-משפטים, so similar to the dual reality of mathematics and it application, so much a part of the רופא נפשות requirement of הלכות דעות and the לפניהם ולא לפני עכו"ם, behind our sense of authenticity and זכרו תורת משה, the essence of the integration of תורה שבעל פה ותורה שביל פה, the oneness of the שם הגדול and the הנני שולח לפניך מלאך, the relationship of כי שמי בקרבו and “watch out for the concrete because there is no mercy in gravity!” , the connection that we gain for ברית possibilities by recognizing that we do sense, that things can become part of us, that the שולחן is not only מסודר but that we have been served and need only avoid the טמן עצל ידו בצלחת גם אל פיהו לא ישיבנה. There exists a self-regulating single system within which the חוק not only provides the constraints and boundaries within which evolution can proceed, which is the simpler way to perceive the חוק-משפט relationship, but rather where the initial input and values are determined by the possibility of an evolution consistent with the required result. The תולדות being by definition the consciousness of אדם which is the כי אדם אין לעבוד את האדמה that clearly defines the opening מעשה בראשית. the reason that the ברית of עבד עברי ends with a reading that is actually in the previous chapter: אם לא בריתי יומם ולילה חוקחת שמים וארץ לא שמתי. This is the most astonishing reading of the פסוק imaginable, yet it is completely the פשוטו של מקרא: That creation, the very laws of nature themselves, are only an outgrowth of ברית, and are formed in conjunction with ברית. This accounts for the odd congruence of our mind with the external universe, for the “black box” confusion of evolutionary process in general, for pattern in chaos, and many other astonishing phenomena including the connection of mind to physicality in the quantum universe. This is the real message of Moshe to מלאכים, the reason that the ברית of עבד עברי ends with a reading that is actually in the previous chapter: אם לא בריתי יומם ולילה חוקחת שמים וארץ לא שמתי. This is the most astonishing reading of the פסוק imaginable, yet it is completely the פשוטו של מקרא: That creation, the very laws of nature themselves, are only an outgrowth of ברית, and are formed in conjunction with ברית. This accounts for the odd congruence of our mind with the external universe, for the “black box” confusion of evolutionary process in general, for pattern in chaos, and many other astonishing phenomena including the connection of mind to physicality in the quantum universe. Rabbi Weinberg 2026-05-20 09:45:36am Interpolations - The interwoven dual reality of יתרו-משפטים, so similar to the dual reality of mathematics and it application, so much a part of the רופא נפשות requirement of הלכות דעות and the לפניהם ולא לפני עכו"ם, behind our sense of authenticity and זכרו תורת משה, the essence of the integration of תורה שבעל פה ותורה שביל פה, the oneness of the שם הגדול and the הנני שולח לפניך מלאך, the relationship of כי שמי בקרבו and “watch out for the concrete because there is no mercy in gravity!” , the connection that we gain for ברית possibilities by recognizing that we do sense, that things can become part of us, that the שולחן is not only מסודר but that we have been served and need only avoid the טמן עצל ידו בצלחת גם אל פיהו לא ישיבנה. There exists a self-regulating single system within which the חוק not only provides the constraints and boundaries within which evolution can proceed, which is the simpler way to perceive the חוק-משפט relationship, but rather where the initial input and values are determined by the possibility of an evolution consistent with the required result. The תולדות being by definition the consciousness of אדם which is the כי אדם אין לעבוד את האדמה that clearly defines the opening מעשה בראשית. the reason that the ברית of עבד עברי ends with a reading that is actually in the previous chapter: אם לא בריתי יומם ולילה חוקחת שמים וארץ לא שמתי. This is the most astonishing reading of the פסוק imaginable, yet it is completely the פשוטו של מקרא: That creation, the very laws of nature themselves, are only an outgrowth of ברית, and are formed in conjunction with ברית. This accounts for the odd congruence of our mind with the external universe, for the “black box” confusion of evolutionary process in general, for pattern in chaos, and many other astonishing phenomena including the connection of mind to physicality in the quantum universe. This is the real message of Moshe to מלאכים, the reason that the ברית of עבד עברי ends with a reading that is actually in the previous chapter: אם לא בריתי יומם ולילה חוקחת שמים וארץ לא שמתי. This is the most astonishing reading of the פסוק imaginable, yet it is completely the פשוטו של מקרא: That creation, the very laws of nature themselves, are only an outgrowth of ברית, and are formed in conjunction with ברית. This accounts for the odd congruence of our mind with the external universe, for the “black box” confusion of evolutionary process in general, for pattern in chaos, and many other astonishing phenomena including the connection of mind to physicality in the quantum universe. Rabbi Weinberg 2026-05-20 09:45:36am The Primal Moment - Yithro redefines the nature of the relationship of תורה שבעל פה to תורה שבכתב in its most primal form, even before the חתימת תורה שבכתב to teach of the essential point while it is wholly open, and this is the סוד of יתר פרשה אחת בתורה and why that must be the parasha of the actual נתינת התורה. The integration of דרך ארץ is not the equivalent of the כבוד issues so central to providing a place for ברית, but instead define much more: the way that the data developed by a particular expression of existence and information can be incorporated into the relationship with the Primal Existence from which it was birthed. All concept of מצוה is really an expression of וצוך אלקים ויכלת עמוד in this first expression of חידוש, of concepts being brought into discussion with הקב"ה rather than simply being asked, as in פסח שני or all of the איבעיא להו which come only to clarify an existing reality insufficiently branched and articulated. This is probably most fully open, even to us, in total הוראה and in the נאה דורש ונאה מקיים במעשה המרכבה even if not יתרת פרשה בתורה yet the effect is remarkably the same. It may be that the discussion regarding whether קבלת התורה itself is meant to be in terms of witnessing as וגם בך יאמינו לעולם vs. the רצוננו לראות אלקינו. The problem faced by Miriam and Aharon in the פרישה מאשה of Moshe is therefore fully understandable with the רבינו תם, for indeed why not find this idea entirely a חידושו של משה in which case it would indeed be בדרך שאדם רוצה ללכת בה but in a much deeper and totally real fashion. We too must come to understand why the list of the possibilities, of the nature of צדיק ותשובה, must be represented by a single individual who becomes the representative of a species (Rambam). There must be a nexus between the point of growing potentialities and the restriction into the further detailing of the classic vision of a species, much as happened with the Cambrian explosion, and then the detailed exposition of basic body plans. Why this is is necessarily so is currently beyond me, but the fact that Moshe was the result of a collapse, וכמעט קט היה נעקר העיק"ר means that it is either now or never. This is the meaning of הקב"ה חישב את הקץ לעשות כמה שאמר לאברהם . This is the reason that a Classical period never returns, and why the direction of civilization has been always in the direction of those מלכויות who became closest to בני ישראל, which became the story of civilization. . This is the case with רבי עקיבא and Moshe’s own concern, with וכי להוסיף על הטריפות באתם and the חזון איש insight into אלפיים תורה, with the idea of species being defined at the time of מתן תורה only and any further branching being irrelevant. Explains why מצוות remain so primitive and earthy, just as our psychology does, just as everyone wonders why with all the incredible futuristic technology available, we remain slaves to the same basic sub-structures which leave us miserable. The uniqueness of Moshe is thus a special עיקר and provides a certain taste to the nature of Yisrael which is nevertheless completely open in terms of anyone continuing development in this corner of the universe. But in essence the same openness of contact remains available to the תלמידיו של משה and thus it is indeed תורת השם=תורתו in the deepest sense. The implications of input into the nature of the צלם as it is expressed in an entire עולם without concern for how much impact it makes on the particular moment in time/space/generation because the entire impact of Yithro itself remains beneath the radar for the rest of time until it surfaces as part of the nature of events. Rabbi Weinberg 2026-05-20 09:45:36am The Primal Moment - Yithro redefines the nature of the relationship of תורה שבעל פה to תורה שבכתב in its most primal form, even before the חתימת תורה שבכתב to teach of the essential point while it is wholly open, and this is the סוד of יתר פרשה אחת בתורה and why that must be the parasha of the actual נתינת התורה. The integration of דרך ארץ is not the equivalent of the כבוד issues so central to providing a place for ברית, but instead define much more: the way that the data developed by a particular expression of existence and information can be incorporated into the relationship with the Primal Existence from which it was birthed. All concept of מצוה is really an expression of וצוך אלקים ויכלת עמוד in this first expression of חידוש, of concepts being brought into discussion with הקב"ה rather than simply being asked, as in פסח שני or all of the איבעיא להו which come only to clarify an existing reality insufficiently branched and articulated. This is probably most fully open, even to us, in total הוראה and in the נאה דורש ונאה מקיים במעשה המרכבה even if not יתרת פרשה בתורה yet the effect is remarkably the same. It may be that the discussion regarding whether קבלת התורה itself is meant to be in terms of witnessing as וגם בך יאמינו לעולם vs. the רצוננו לראות אלקינו. The problem faced by Miriam and Aharon in the פרישה מאשה of Moshe is therefore fully understandable with the רבינו תם, for indeed why not find this idea entirely a חידושו של משה in which case it would indeed be בדרך שאדם רוצה ללכת בה but in a much deeper and totally real fashion. We too must come to understand why the list of the possibilities, of the nature of צדיק ותשובה, must be represented by a single individual who becomes the representative of a species (Rambam). There must be a nexus between the point of growing potentialities and the restriction into the further detailing of the classic vision of a species, much as happened with the Cambrian explosion, and then the detailed exposition of basic body plans. Why this is is necessarily so is currently beyond me, but the fact that Moshe was the result of a collapse, וכמעט קט היה נעקר העיק"ר means that it is either now or never. This is the meaning of הקב"ה חישב את הקץ לעשות כמה שאמר לאברהם . This is the reason that a Classical period never returns, and why the direction of civilization has been always in the direction of those מלכויות who became closest to בני ישראל, which became the story of civilization. . This is the case with רבי עקיבא and Moshe’s own concern, with וכי להוסיף על הטריפות באתם and the חזון איש insight into אלפיים תורה, with the idea of species being defined at the time of מתן תורה only and any further branching being irrelevant. Explains why מצוות remain so primitive and earthy, just as our psychology does, just as everyone wonders why with all the incredible futuristic technology available, we remain slaves to the same basic sub-structures which leave us miserable. The uniqueness of Moshe is thus a special עיקר and provides a certain taste to the nature of Yisrael which is nevertheless completely open in terms of anyone continuing development in this corner of the universe. But in essence the same openness of contact remains available to the תלמידיו של משה and thus it is indeed תורת השם=תורתו in the deepest sense. The implications of input into the nature of the צלם as it is expressed in an entire עולם without concern for how much impact it makes on the particular moment in time/space/generation because the entire impact of Yithro itself remains beneath the radar for the rest of time until it surfaces as part of the nature of events. Rabbi Weinberg 2026-05-20 09:45:36am Armed and Ready - A new understanding of בשלח as Stage Four geulah: Empowerment, as the expression of חמושים עלו, which is essential if Freedom is to be the bailiwick of the individual as it must be; taking the outstanding elements which have changed overall in the Yisrael/YHVH relationship and making them בקרבינו as individuals; addressing the outstanding issues which make war currently impossible because of the erosion of the moral position, and providing the conceptual, existential, and emotional clarification and background to address each of them. There are five outstanding issues yet unresolved: • the problem of God’s “agenda”; • the personal input of Moshe (changing into ומשה עבדו) • the morality of using Pharaoh as a לימוד removing his בחירה; • borrowing illicitly from מצרים; • the level of the personal and permanence of the relationship It is clear that בשלח is what makes the שלשת ימים במדבר לסיני possible, for the עמלק-המ"ן-כתב זא"ת זכרון all show up again in the restoration of what is lost in סיני with מודעה רבה לאורייתא and this is all part of the ויסעו מרפידים ויבואו מדבר סיני which is itself. The ability to relate to ויאמינו בה' ובמשה עבדו is different now not because of the additional impact of the נס but of the understanding of what נס is ultimately all about, which is why here it reverts according to Rambam to something entirely different, which is the לא תנסו כאשר נסיתם במסה. The meaning of the טהרת הזבה (זוהר) וז' ימים ליציאה בשביעי של פסח is the complete redefinition of everything that occurred before in a way that makes it possible to relate intimately, כאילו הוא יצא ממצרים, which is central to the entire זכרון. All the broader questions that are addressed here, including the nature of language and metaphor and where meaning is held, are presented within the context of a Gödelian/Existential backdrop of a different consciousness which now makes it possible for us to experience the speaking-to-Moshe at Sinai from an intimate perspective, as if we were נביאים, indeed as ראתה שפחה על הים. The entire development of straining towards מעלת אבותם (רמב"ן) is an ongoing change in the individual ישראל, and therefore empowerment also means one out of fifty, for only those who have been “genetically” selected are capable of the transition. The culmination of the languages of גאולה are changes in זכרון, so that the כאילו הוא יצא ממצרים is an experience, just as יום אשר עמדת לפני ה' א' בחורב is an experience to such an extent that דברים אשר ראון עיניך is מחייב כל אחד ואחד על שכחת תלמודו. Rabbi Weinberg 2026-05-20 09:45:36am Armed and Ready - A new understanding of בשלח as Stage Four geulah: Empowerment, as the expression of חמושים עלו, which is essential if Freedom is to be the bailiwick of the individual as it must be; taking the outstanding elements which have changed overall in the Yisrael/YHVH relationship and making them בקרבינו as individuals; addressing the outstanding issues which make war currently impossible because of the erosion of the moral position, and providing the conceptual, existential, and emotional clarification and background to address each of them. There are five outstanding issues yet unresolved: • the problem of God’s “agenda”; • the personal input of Moshe (changing into ומשה עבדו) • the morality of using Pharaoh as a לימוד removing his בחירה; • borrowing illicitly from מצרים; • the level of the personal and permanence of the relationship It is clear that בשלח is what makes the שלשת ימים במדבר לסיני possible, for the עמלק-המ"ן-כתב זא"ת זכרון all show up again in the restoration of what is lost in סיני with מודעה רבה לאורייתא and this is all part of the ויסעו מרפידים ויבואו מדבר סיני which is itself. The ability to relate to ויאמינו בה' ובמשה עבדו is different now not because of the additional impact of the נס but of the understanding of what נס is ultimately all about, which is why here it reverts according to Rambam to something entirely different, which is the לא תנסו כאשר נסיתם במסה. The meaning of the טהרת הזבה (זוהר) וז' ימים ליציאה בשביעי של פסח is the complete redefinition of everything that occurred before in a way that makes it possible to relate intimately, כאילו הוא יצא ממצרים, which is central to the entire זכרון. All the broader questions that are addressed here, including the nature of language and metaphor and where meaning is held, are presented within the context of a Gödelian/Existential backdrop of a different consciousness which now makes it possible for us to experience the speaking-to-Moshe at Sinai from an intimate perspective, as if we were נביאים, indeed as ראתה שפחה על הים. The entire development of straining towards מעלת אבותם (רמב"ן) is an ongoing change in the individual ישראל, and therefore empowerment also means one out of fifty, for only those who have been “genetically” selected are capable of the transition. The culmination of the languages of גאולה are changes in זכרון, so that the כאילו הוא יצא ממצרים is an experience, just as יום אשר עמדת לפני ה' א' בחורב is an experience to such an extent that דברים אשר ראון עיניך is מחייב כל אחד ואחד על שכחת תלמודו. Rabbi Weinberg 2026-05-20 09:45:36am The Bats - A parasha of immense confluence and convergence, in which two visions of history, ראשית – החודש הזה לכם merge; in which two Creations, תשרי וניסן converge; in which two elements of Pesach join and complement one another, the Liberty of בראש השנה בטלה עבודה מאבותינו and the Freedom of בעצם היום הזה יצאו; the essential בכל מקום שאתה מוצא גדולתו אתה מוצא ענותנותו is the essence of the human condition and of the joy in the participation of a שימורים – שימורים הוא – משמרת – שמור את חודש – ושמרתם את העבודה – ושמרתם את המצות = המצוות as creating the basis of a reality in which every detail matters, the profound human enterprise of coming at last to truly feel every detail of Creation in every cell, to be willing to toil endlessly for the building up of the משנה of Life, of מצוות, of Science, so as to be freed in the only way possible from the traumatic need to constantly fight reality and its many demanding agents, who seek to penetrate the comfort zone we create and the triage which has formed our lives, the endless hours of finding ways to avoid the conflicts and battles and simple telephone calls. Freedom is the way that a woman with ten children always has time to take care of everyone, and triage is the way that the woman with one is hopelessly overwhelmed just with her baby. For the first time we discover how Liberty can be the actual enemy of Freedom, and why despite the achievements of Pharaoh in changing and undertaking the most repellant courses of calling Moshe back, of admitting that אני ועמי הרשעים, ultimately the impossibility of being מפחד תמיד making his every progress a regression more and more profound into the world that is worth fighting for because it is my own cage, such that every step is a step backwards. Only so is it possible to understand the frightening loss of freedom that seems to accompany without fail all gains in the liberties of the West. The confluence in Bo is made possible only because this is indeed the moment of transition between the כח מעשיו על פי הרמב"ן, the first time that we have a true עם ראשית, and can therefore take the next step, at last, of החודש הזה לכם, the beginning of the next stage of Torah. “Coming in to Pharaoh” turns out to be the “coming into yourself,” the very reason that ברזל בברזל יחד means that Moshe and Pharaoh are complementary and need each other, for the same reason that the רעות expressed in איש מרעהו ואשה מאת רעותה are central to how the נתן את חן העם בעיני מצרים, so much part of וגם האיש משה גדול מאד בעיני מצרים ובעיני העם. The transition is also one in which the Torah herself can now be seen as the למען תספר of Moshe himself (according to one version in Rashi). True freedom learned by the Yisrael though the קיום המצוה of the ושאל מרעו"ת and the need to create such רעות instead of the simple “Just gemmy outa here!” which Liberty calls for to avoid the repellant reality out there. It is this participation in the מעמד הר סיני שלשת ימים which makes מצרים in the end, as the Teimani haftara, עמי מצרים, makes Pharaoh the model of תשובה ביום הכיפורים. Thus the Ramban’s sense of geulah as being לשוב למעלת אבותם begins here מלתתא לעילא and before reaching the דרגת מרכבה לשכינה בהר הסיני there is first a recapture of יוסף הצדיק ודם המילה and ח"ן העם which creates the new relationship. No longer וישרצו in the eyes of מצריים, there is a reconstruction of the original love of מצרים and the profound connection of Yisrael-Pharaoh-מצריים that was the opening of the story in בראשית. Rabbi Weinberg 2026-05-20 09:45:36am The Bats - A parasha of immense confluence and convergence, in which two visions of history, ראשית – החודש הזה לכם merge; in which two Creations, תשרי וניסן converge; in which two elements of Pesach join and complement one another, the Liberty of בראש השנה בטלה עבודה מאבותינו and the Freedom of בעצם היום הזה יצאו; the essential בכל מקום שאתה מוצא גדולתו אתה מוצא ענותנותו is the essence of the human condition and of the joy in the participation of a שימורים – שימורים הוא – משמרת – שמור את חודש – ושמרתם את העבודה – ושמרתם את המצות = המצוות as creating the basis of a reality in which every detail matters, the profound human enterprise of coming at last to truly feel every detail of Creation in every cell, to be willing to toil endlessly for the building up of the משנה of Life, of מצוות, of Science, so as to be freed in the only way possible from the traumatic need to constantly fight reality and its many demanding agents, who seek to penetrate the comfort zone we create and the triage which has formed our lives, the endless hours of finding ways to avoid the conflicts and battles and simple telephone calls. Freedom is the way that a woman with ten children always has time to take care of everyone, and triage is the way that the woman with one is hopelessly overwhelmed just with her baby. For the first time we discover how Liberty can be the actual enemy of Freedom, and why despite the achievements of Pharaoh in changing and undertaking the most repellant courses of calling Moshe back, of admitting that אני ועמי הרשעים, ultimately the impossibility of being מפחד תמיד making his every progress a regression more and more profound into the world that is worth fighting for because it is my own cage, such that every step is a step backwards. Only so is it possible to understand the frightening loss of freedom that seems to accompany without fail all gains in the liberties of the West. The confluence in Bo is made possible only because this is indeed the moment of transition between the כח מעשיו על פי הרמב"ן, the first time that we have a true עם ראשית, and can therefore take the next step, at last, of החודש הזה לכם, the beginning of the next stage of Torah. “Coming in to Pharaoh” turns out to be the “coming into yourself,” the very reason that ברזל בברזל יחד means that Moshe and Pharaoh are complementary and need each other, for the same reason that the רעות expressed in איש מרעהו ואשה מאת רעותה are central to how the נתן את חן העם בעיני מצרים, so much part of וגם האיש משה גדול מאד בעיני מצרים ובעיני העם. The transition is also one in which the Torah herself can now be seen as the למען תספר of Moshe himself (according to one version in Rashi). True freedom learned by the Yisrael though the קיום המצוה of the ושאל מרעו"ת and the need to create such רעות instead of the simple “Just gemmy outa here!” which Liberty calls for to avoid the repellant reality out there. It is this participation in the מעמד הר סיני שלשת ימים which makes מצרים in the end, as the Teimani haftara, עמי מצרים, makes Pharaoh the model of תשובה ביום הכיפורים. Thus the Ramban’s sense of geulah as being לשוב למעלת אבותם begins here מלתתא לעילא and before reaching the דרגת מרכבה לשכינה בהר הסיני there is first a recapture of יוסף הצדיק ודם המילה and ח"ן העם which creates the new relationship. No longer וישרצו in the eyes of מצריים, there is a reconstruction of the original love of מצרים and the profound connection of Yisrael-Pharaoh-מצריים that was the opening of the story in בראשית. Rabbi Weinberg 2026-05-20 09:45:36am The Bats - A parasha of immense confluence and convergence, in which two visions of history, ראשית – החודש הזה לכם merge; in which two Creations, תשרי וניסן converge; in which two elements of Pesach join and complement one another, the Liberty of בראש השנה בטלה עבודה מאבותינו and the Freedom of בעצם היום הזה יצאו; the essential בכל מקום שאתה מוצא גדולתו אתה מוצא ענותנותו is the essence of the human condition and of the joy in the participation of a שימורים – שימורים הוא – משמרת – שמור את חודש – ושמרתם את העבודה – ושמרתם את המצות = המצוות as creating the basis of a reality in which every detail matters, the profound human enterprise of coming at last to truly feel every detail of Creation in every cell, to be willing to toil endlessly for the building up of the משנה of Life, of מצוות, of Science, so as to be freed in the only way possible from the traumatic need to constantly fight reality and its many demanding agents, who seek to penetrate the comfort zone we create and the triage which has formed our lives, the endless hours of finding ways to avoid the conflicts and battles and simple telephone calls. Freedom is the way that a woman with ten children always has time to take care of everyone, and triage is the way that the woman with one is hopelessly overwhelmed just with her baby. For the first time we discover how Liberty can be the actual enemy of Freedom, and why despite the achievements of Pharaoh in changing and undertaking the most repellant courses of calling Moshe back, of admitting that אני ועמי הרשעים, ultimately the impossibility of being מפחד תמיד making his every progress a regression more and more profound into the world that is worth fighting for because it is my own cage, such that every step is a step backwards. Only so is it possible to understand the frightening loss of freedom that seems to accompany without fail all gains in the liberties of the West. The confluence in Bo is made possible only because this is indeed the moment of transition between the כח מעשיו על פי הרמב"ן, the first time that we have a true עם ראשית, and can therefore take the next step, at last, of החודש הזה לכם, the beginning of the next stage of Torah. “Coming in to Pharaoh” turns out to be the “coming into yourself,” the very reason that ברזל בברזל יחד means that Moshe and Pharaoh are complementary and need each other, for the same reason that the רעות expressed in איש מרעהו ואשה מאת רעותה are central to how the נתן את חן העם בעיני מצרים, so much part of וגם האיש משה גדול מאד בעיני מצרים ובעיני העם. The transition is also one in which the Torah herself can now be seen as the למען תספר of Moshe himself (according to one version in Rashi). True freedom learned by the Yisrael though the קיום המצוה of the ושאל מרעו"ת and the need to create such רעות instead of the simple “Just gemmy outa here!” which Liberty calls for to avoid the repellant reality out there. It is this participation in the מעמד הר סיני שלשת ימים which makes מצרים in the end, as the Teimani haftara, עמי מצרים, makes Pharaoh the model of תשובה ביום הכיפורים. Thus the Ramban’s sense of geulah as being לשוב למעלת אבותם begins here מלתתא לעילא and before reaching the דרגת מרכבה לשכינה בהר הסיני there is first a recapture of יוסף הצדיק ודם המילה and ח"ן העם which creates the new relationship. No longer וישרצו in the eyes of מצריים, there is a reconstruction of the original love of מצרים and the profound connection of Yisrael-Pharaoh-מצריים that was the opening of the story in בראשית. Rabbi Weinberg 2026-05-20 09:45:36am נביא היה בתוכם - The Sefer haGeulah is built upon the process of restoring Yisrael למעלות אבותם (רמב"ן) והשראת השכינה לעיני כל ישראל, which is the נביאות רבן של כל הנביאים because that is the level that allows them to be נביאים או בני נביאים with the ongoing access to the נביאות בהר הזה which is not only the גם בך יאמינו לעולם as logistics and proof, but as actual continued experience with זכרו תורת משה which is why it is only כיון שנתנבא משה...הכתירן במצות והודיען דרך עבודתו. What is necessary is, as per Rambam, וידעו כי נביא היה בתוכם (יחזקאל ב'). This is why it becomes the ultimate test of love and of truth, for עושה את האמת is only possible when there is no search for getting something out of truth, including my own freedom, if it is self-contained. Without access to נבואה there is no way to escape the trap of non-shared reality. The period of פקידה so central here is the transition from the ישרש יעקב to the ראשית תבואתו which is achieved through the original expression of love in יחזקאל—basically the three haftarot, Ashkenaz, Sefarad, Teiman. This is the transition in which the presence of אל שדי as pure פריון ומילה must become מחובר לשם ה' just as the פרו וישרצו וירבו במאד מאד must become connected to the vision of שבט לוי through יוכבד עמרם ומרים, and אלישבע. The steps in the parasha begin with הבאים ישרש יעקב-הכל מכח יעקב איש וביתו (תנחומא) to the recognition of the בית לוי of the dedication to that continued presence of the שם פריון when מצרים wanted it ended as reproduction, the למען ענות"ו – וידע אלוקים ופרישות דרך אר"ת;, followed by the attempt to subvert the מילדות morally and sexually and their open stand against פרעה which leads directly to the actual murder of the visionary בנים. This leads to the next chapter of an actual plot: דבר which becomes נודע ביום השני as a messianic complex in Moshe whichפרעה always feared. This is followed by the ימים הרבים ימי צער loss of any concern for vision in the death of all, פרעה ודתן ואבירם וקרובי המצרי, in the total subjugation of the humanity of ישראל which comes hand-in-hand with the larger vision of נביאות בישראל. The parasha ends with the question as to whether there is a direct continuum from the presence of ירידת השכינה עמהם and the continued פריון אל שדי and its involvement in the simplest commitment to life, to care for אדמת קודש, to worry about אהרון דבר ידבר הוא, to the worry for מיכה, and the higher vision of לא לחינם שלחתיך וידיעת השם. This means that the פקידה above all needs to be seen not in terms of just ideas but as the first exposure of the kind of intimacy, the הפטרת התימנים ונביאות יחזקאל, which will allow מאמינים בני מאמינים, in which אותות can be an experience of the greater reality of נביאות as a different level of אדם, which alone can change the דרגת ישראל וישרצו into the דרגת אבותיהם ומרכבה לשכינה. There needs to be a single theme to the פרו וישרצו וירבו as the simple physical ריבוי and as the רב as the basis of an intimate coming back to life in the search for life and love, the three הפטרות, discovery of intimacy, אדמת קודש, ידעתי, מיכה The question ends with its main topic: the questions that משה רבינו asks are exactly what the issues are our own questions: what is the relationship of this structured gradual פקידה to the יציאת מצרים that follows – what does it have to do with the development of משה רבינו רבן של כל הנביאים  that question continues the סוד האמונה which is the חיבור of the presence f שכינה and its connectedness to things, whether a baby in a container or it is the אדמה which becomes אדמת קודש or whether it is the worries of whether אהרן will be hurt – which seem to be totally out of the important issues(*) or whether יתרו has been promised, or the kids in pain under the pressures of the rocks – between that שם and the שם עצם which is אמיתות בשבועה that is משה רבינוs question that is our question, that is גלוי שם* -- the connection of נביאות לעיני כל ישראל which * becomes the transition into the intimacy of the תימני הפטרה and the real פקידה is the Lover in the זוהר that is the חסד נעורייך that is פקידה the point of נביאות after is it changes* the person, משה רבינו the one not involved in visions but in relationship כאשר ידבר איש אל רעהו iti s רעות* and therefore the questions that he asks are essential for his connection “do you really care” what appear to be פקידה and Moshe “upset at failures” is precisely what we are looking for that is רבן של נביאים and that lies behind אותות ומפתים which on the one hand are meaningless and on the other are totally meaningful if they are מחובר to real מעמד הר סיני this is what is מחבר אותות ומפתים at the end of the תורה to the silly ones here – they are part of נביאות and part of the nature of נביאות! Rabbi Weinberg 2026-05-20 09:45:36am נביא היה בתוכם - The Sefer haGeulah is built upon the process of restoring Yisrael למעלות אבותם (רמב"ן) והשראת השכינה לעיני כל ישראל, which is the נביאות רבן של כל הנביאים because that is the level that allows them to be נביאים או בני נביאים with the ongoing access to the נביאות בהר הזה which is not only the גם בך יאמינו לעולם as logistics and proof, but as actual continued experience with זכרו תורת משה which is why it is only כיון שנתנבא משה...הכתירן במצות והודיען דרך עבודתו. What is necessary is, as per Rambam, וידעו כי נביא היה בתוכם (יחזקאל ב'). This is why it becomes the ultimate test of love and of truth, for עושה את האמת is only possible when there is no search for getting something out of truth, including my own freedom, if it is self-contained. Without access to נבואה there is no way to escape the trap of non-shared reality. The period of פקידה so central here is the transition from the ישרש יעקב to the ראשית תבואתו which is achieved through the original expression of love in יחזקאל—basically the three haftarot, Ashkenaz, Sefarad, Teiman. This is the transition in which the presence of אל שדי as pure פריון ומילה must become מחובר לשם ה' just as the פרו וישרצו וירבו במאד מאד must become connected to the vision of שבט לוי through יוכבד עמרם ומרים, and אלישבע. The steps in the parasha begin with הבאים ישרש יעקב-הכל מכח יעקב איש וביתו (תנחומא) to the recognition of the בית לוי of the dedication to that continued presence of the שם פריון when מצרים wanted it ended as reproduction, the למען ענות"ו – וידע אלוקים ופרישות דרך אר"ת;, followed by the attempt to subvert the מילדות morally and sexually and their open stand against פרעה which leads directly to the actual murder of the visionary בנים. This leads to the next chapter of an actual plot: דבר which becomes נודע ביום השני as a messianic complex in Moshe whichפרעה always feared. This is followed by the ימים הרבים ימי צער loss of any concern for vision in the death of all, פרעה ודתן ואבירם וקרובי המצרי, in the total subjugation of the humanity of ישראל which comes hand-in-hand with the larger vision of נביאות בישראל. The parasha ends with the question as to whether there is a direct continuum from the presence of ירידת השכינה עמהם and the continued פריון אל שדי and its involvement in the simplest commitment to life, to care for אדמת קודש, to worry about אהרון דבר ידבר הוא, to the worry for מיכה, and the higher vision of לא לחינם שלחתיך וידיעת השם. This means that the פקידה above all needs to be seen not in terms of just ideas but as the first exposure of the kind of intimacy, the הפטרת התימנים ונביאות יחזקאל, which will allow מאמינים בני מאמינים, in which אותות can be an experience of the greater reality of נביאות as a different level of אדם, which alone can change the דרגת ישראל וישרצו into the דרגת אבותיהם ומרכבה לשכינה. There needs to be a single theme to the פרו וישרצו וירבו as the simple physical ריבוי and as the רב as the basis of an intimate coming back to life in the search for life and love, the three הפטרות, discovery of intimacy, אדמת קודש, ידעתי, מיכה The question ends with its main topic: the questions that משה רבינו asks are exactly what the issues are our own questions: what is the relationship of this structured gradual פקידה to the יציאת מצרים that follows – what does it have to do with the development of משה רבינו רבן של כל הנביאים  that question continues the סוד האמונה which is the חיבור of the presence f שכינה and its connectedness to things, whether a baby in a container or it is the אדמה which becomes אדמת קודש or whether it is the worries of whether אהרן will be hurt – which seem to be totally out of the important issues(*) or whether יתרו has been promised, or the kids in pain under the pressures of the rocks – between that שם and the שם עצם which is אמיתות בשבועה that is משה רבינוs question that is our question, that is גלוי שם* -- the connection of נביאות לעיני כל ישראל which * becomes the transition into the intimacy of the תימני הפטרה and the real פקידה is the Lover in the זוהר that is the חסד נעורייך that is פקידה the point of נביאות after is it changes* the person, משה רבינו the one not involved in visions but in relationship כאשר ידבר איש אל רעהו iti s רעות* and therefore the questions that he asks are essential for his connection “do you really care” what appear to be פקידה and Moshe “upset at failures” is precisely what we are looking for that is רבן של נביאים and that lies behind אותות ומפתים which on the one hand are meaningless and on the other are totally meaningful if they are מחובר to real מעמד הר סיני this is what is מחבר אותות ומפתים at the end of the תורה to the silly ones here – they are part of נביאות and part of the nature of נביאות! Rabbi Weinberg 2026-05-20 09:45:36am Retroactive Sustainability - In order to end this period of א-ל ש-די and its related Creation story of בראשית-תקוה-כח מעשיו there must be not only a Yisrael but Contact which provides for the nature of בריאה and joining the אל ישראל בשמים (Midrash). The only way that this would be possible is through recognizing that the fact of the תולדות שמים וארץ is uncoupled from the danger of בורא עולמות ומחריבן only because there is absolute proof of sustainability because we exist, and that means that the end is what makes the beginning a true beginning and everything from this point on is the לישועתך קויתי which is אין בראשית אלא תקוה and it is here that Ya’akov identifies תקוה in terms of the שם המיוחד though שמי ה' לא נודעתי להם, for it is the end of the period of אל שדי whose reproductive ברכות have been activated already through Yosef and the פרו וישרצו וירבן ויעצמו which is the reason the Zohar has the entire parasha of ויח"י יעקב as סתומה so as to not divide between those words and the חיות יעקב. That sustainability is possible to know before you arrive at the end only because of a קץ in which existence is embedded and experienced, and this is the only thing that could be said to Yosef when we say: It turns out that you were right! That is the kind of “turns out” that is no way relevant to people who cannot possibly know it until the retrospective, other than to see it as part of the human condition, unavoidable as death and the עץ הדעת or death and the מעשה העגל, though to a יעבץ/עתניאל and his mother that is not a workable condition. This accounts for the beautiful interaction that leads to the הננו לך לעבדים and the השתחויה that is the קיום החלום של יוסף והכוכבים for the first time. One can only live within the נשיאה of that condition because it is part of the ultimate resolution of existence within the universe, but there is no way to ask for “forgiveness” only for שא נא. This was a serious possibility assuming that Yosef had been aware of the קץ all along. But in reality, as he tells them, no one at the time was fully cognizant, and indeed I had no reason to trust myself that it would work out, and came so close to losing it that I just managed to hold on to that sperm, dripping the ויפוזו זרועי ידיו. In which case you are asking a human to be נשא עון—התחת אלוקים אנוכי? The fact that this was so clear to him meant that they could accept him with no concern for anything personal. This is the closure at last of the Tipping Point of last week, which needed but this clarity of קץ for completion. But this is the same קץ מחילה וסליחה of the human condition on יום כיפור and its mirror on the paradox of פרה אדומה and of the שמיני למילואים, and its equivalent in the לא יתבוששו in גן עדן and death’s presence there and at the עגל. From Joey Dweck: According to Rebbi's perush we don't have to necessarily say that the brothers were משנה about Yaakov being מצווה אותם to speak to Yosef. As Rashi brings. It doesn't have to do with the idea that Yosef was not חשוד by Yaakov. It is about what to say to him -- how to deal with the פשע וחטא etc. In a context of תקוה etc This very well might have been Yaakov's advice to then as to how it would best be addressed. Especially understanding everything we did tonight about Yaakov as Yisrael... The three-tiered ברכה ליוסף ובניו is an expression of the three levels in the relationship to (a) Ya’akov (b) Yisrael (c) Open-ended קץ. The strange disappearance of the שכינה at critical moments and the curious hiddenness of the קץ and the strange reference to יום כיפור וגורלך בק"ץ – קץ מחילה וסליחה . The ידעתי בני ידעתי is the indication that ישראל only truly lives within that קץ where everything is open, including the פקוד יפקוד of the human condition. But that would mean that the שא is innate in that acceptance, for in reality it can only mean: live with us now in the holding-state of current reality with the full acceptance of the קץ. It was this conversation which locked everything into place! That קץ was the true meaning of the אנכי אעלך גם עלה which Moshe would have said, Am I אנכי or are You! But indeed the entire funeral was only אל תקבירני במצרים which has its own reasons, כינים, נפרעים מן הנעבדים, יפדוני בשה פזורה ישראל. In reality the entire ceremony was אבל גדול למצרים, and part of the שעיבוד. It was only after wards that the מחנה במדבר became the עליית מטתו ע"י אנוכי. This is why פרעה later makes the offers to send them out the way they went “out” now, as they had already agreed once to do! Being able to say שמע with the response of בשכמל"ו, and saying ידענו מה שבלבך Rabbi Weinberg 2026-05-20 09:45:36am Retroactive Sustainability - In order to end this period of א-ל ש-די and its related Creation story of בראשית-תקוה-כח מעשיו there must be not only a Yisrael but Contact which provides for the nature of בריאה and joining the אל ישראל בשמים (Midrash). The only way that this would be possible is through recognizing that the fact of the תולדות שמים וארץ is uncoupled from the danger of בורא עולמות ומחריבן only because there is absolute proof of sustainability because we exist, and that means that the end is what makes the beginning a true beginning and everything from this point on is the לישועתך קויתי which is אין בראשית אלא תקוה and it is here that Ya’akov identifies תקוה in terms of the שם המיוחד though שמי ה' לא נודעתי להם, for it is the end of the period of אל שדי whose reproductive ברכות have been activated already through Yosef and the פרו וישרצו וירבן ויעצמו which is the reason the Zohar has the entire parasha of ויח"י יעקב as סתומה so as to not divide between those words and the חיות יעקב. That sustainability is possible to know before you arrive at the end only because of a קץ in which existence is embedded and experienced, and this is the only thing that could be said to Yosef when we say: It turns out that you were right! That is the kind of “turns out” that is no way relevant to people who cannot possibly know it until the retrospective, other than to see it as part of the human condition, unavoidable as death and the עץ הדעת or death and the מעשה העגל, though to a יעבץ/עתניאל and his mother that is not a workable condition. This accounts for the beautiful interaction that leads to the הננו לך לעבדים and the השתחויה that is the קיום החלום של יוסף והכוכבים for the first time. One can only live within the נשיאה of that condition because it is part of the ultimate resolution of existence within the universe, but there is no way to ask for “forgiveness” only for שא נא. This was a serious possibility assuming that Yosef had been aware of the קץ all along. But in reality, as he tells them, no one at the time was fully cognizant, and indeed I had no reason to trust myself that it would work out, and came so close to losing it that I just managed to hold on to that sperm, dripping the ויפוזו זרועי ידיו. In which case you are asking a human to be נשא עון—התחת אלוקים אנוכי? The fact that this was so clear to him meant that they could accept him with no concern for anything personal. This is the closure at last of the Tipping Point of last week, which needed but this clarity of קץ for completion. But this is the same קץ מחילה וסליחה of the human condition on יום כיפור and its mirror on the paradox of פרה אדומה and of the שמיני למילואים, and its equivalent in the לא יתבוששו in גן עדן and death’s presence there and at the עגל. From Joey Dweck: According to Rebbi's perush we don't have to necessarily say that the brothers were משנה about Yaakov being מצווה אותם to speak to Yosef. As Rashi brings. It doesn't have to do with the idea that Yosef was not חשוד by Yaakov. It is about what to say to him -- how to deal with the פשע וחטא etc. In a context of תקוה etc This very well might have been Yaakov's advice to then as to how it would best be addressed. Especially understanding everything we did tonight about Yaakov as Yisrael... The three-tiered ברכה ליוסף ובניו is an expression of the three levels in the relationship to (a) Ya’akov (b) Yisrael (c) Open-ended קץ. The strange disappearance of the שכינה at critical moments and the curious hiddenness of the קץ and the strange reference to יום כיפור וגורלך בק"ץ – קץ מחילה וסליחה . The ידעתי בני ידעתי is the indication that ישראל only truly lives within that קץ where everything is open, including the פקוד יפקוד of the human condition. But that would mean that the שא is innate in that acceptance, for in reality it can only mean: live with us now in the holding-state of current reality with the full acceptance of the קץ. It was this conversation which locked everything into place! That קץ was the true meaning of the אנכי אעלך גם עלה which Moshe would have said, Am I אנכי or are You! But indeed the entire funeral was only אל תקבירני במצרים which has its own reasons, כינים, נפרעים מן הנעבדים, יפדוני בשה פזורה ישראל. In reality the entire ceremony was אבל גדול למצרים, and part of the שעיבוד. It was only after wards that the מחנה במדבר became the עליית מטתו ע"י אנוכי. This is why פרעה later makes the offers to send them out the way they went “out” now, as they had already agreed once to do! Being able to say שמע with the response of בשכמל"ו, and saying ידענו מה שבלבך Rabbi Weinberg 2026-05-20 09:45:36am Avalanche - Vayigash and Asara b'Tevet - Rabbi Weinberg 2026-05-20 09:45:36am War and Peace - A parasha of painful maturation, in which the power plays all become secondary to הבאים ישרש יעקב, in which emotions are locked within existential realities, and the nature of love into the love of existence; where Yehuda can become the lover of Binyamin by taking the place of יעקב in אנכי אערבנו, in which the גישה becomes the love that builds the בית המקדש, Dovid and Yonatan, the absorption of all the אומות העולם in the deepest search for יצב גבולות עמים למספר בני ישראל היורדים מצרימה שבעים נפש. At last a real response of Avraham/Yisrael to Nimrod and his terror of the Seventy that became בב"ל ומרדכי וחמש חליפו"ת שמלות, at last an understanding of the role of language and a serious solution to פן נפוץ in the חברות and incorporation of Yisrael. The pain of those 130 years, the suffering that allows all this to be, is something that cannot be shared but is part of the essence of the אל שדי לצרותי די, and can only be intimated by פרעה. The acceptance of יהודה שלח לפניו להורות which becomes מפיבושת רבי All plans, emotions, relationships, are absorbed here by the אנכי אערבנו into an immense existential reality that is so far beyond anyone’s little likes and desires that it almost defines the essence of War as the Rambam sees it, nothing else can matter and if it does then it destroys everyone and everything. This begins with Yehuda, spreads to Yosef, defines the entire מצרים וישראל and leads to the creation of the קשירת נפש as an effect going back down from that new level. This is just as זכרתי לך חסד נעוריך is transformed by כפה עליהם הר כגיגית into the Maharal’s Existential Imperative, and from there transforms us. Chanuka should have been that Tipping Point in people’s minds, and indeed was transformed by ממלכת כהנים but only as the next step instead of an avalanche, where one stone throw brings down the mountain. The appearance of Yisrael at last, which is by definition “A Nation with a Mission” is a direct expression of the maturation and achievement of the parasha in which the bitterness of the War becomes Glory and is a direct function of the depth of the desire for Peace. Yosef changes here and becomes business like and effective, which is why the story of his work with מצרים follows the תיקונים of his willingness to relinquish control essentially to the לכל הניצבים עליו, on so many levels, both as failing, as recognition of failure, and as the beginning of תיקון. This is the deepest relationship to the special elements of שבעה עשר בתמוז, the recognition of שפות הסיר שפות, which demands the same understanding that Yosef clearly gains from the interchange: the tipping point, the very sense of becoming awake, of the end of מקץ into true מקץ ארבע מאות What we have taken until now as a relationship to אימה חשיכה גדולה in the sense of living through it, of taking whatever they dish out, and walking out as champions whether from Lavan, from מצרים, from עשו ועקבו in the ultimate sense, the עשינו בשביל ישראל which is the underlying reality of all the אומות, is actually a need to work out a relationship out of which subsuming the state of mind and paradigm of consciousness comes to be subsumed in Yisrael. This involves an intense sense of identification and fellowship, at times even a love and partnership, as it does in the case of נתפרדה חבילה with רבי ורב, or אהבו מכל לבו with יעקב ועשו – אשכל שניכם –שמא אהרג; נבוכדנצר ודניאל, אב=חבר ופטרון לפרעה; יעקב ופרעה; אחיו אני ברמאות; ברכות בלעם וישרים ומשה; בריתות עם פלשתים ועמים ולבן; יוסף בבית האסורים. This is the חיבור through אל שדי of the genetic lines of development that were די at ברית מילה: the end of random expansion into the expansion of פרץ – ופרצת ימיה וקדמה צפונה ונגבה, the beginning of the justification of the very brit entered into with אל שדי ופריה ורביה וברית מילה ואימה חשיכה גדולה נופלת and the אב המון גויים. But this requires the final integration of all the past lines of genetic development and the אומות which are part of סוכות into a structure free of מינות or any שמץ מינות נזרקה. It takes complete openness to הודאה to achieve the נפשו קשורה בנפשו to your enemy which is achieved by יהודה here and which becomes the בית המקדש and the single nationhood of בנימין ויהודה, in which לוי finds his new life במלון-מילה-ובריתך ינצורו-פינחס, these three who are the מקדש and the ירושת הארץ כחלק מבראשית ואהליבה. This is the כי אם ברוחי which becomes ודוד עבדי נשיא עליהם, beyond agenda open to sharing the mind where Yosef tries to dominate the field exactly like the שור. The destruction of ארץ ישראל ensues when there is no ability to subsume the מכלל יופי or the הושתת עולם within Yisrael. This is why the פן תורש is the same לשון as the להוריש את הארץ That open-endedness of ongoing development of unimaginable complexity and consequence, as משך חכמה learns the ויוסף ישית ידיו על עיניך, with which we are left, is the very עולם הזה שנברא בה' which remains open as a Sukka, which is the very ה' so central here throughout: The אות ה' is language to יהוסף, the same that appears on the אבני איפוד כנגד דמות דיוקנו של אביו, the same issue of תרגום השבעים וימי החושך, the same issue in the פי המדבר אליכם בלשון הקודש, the same central point of both בבל ומרדכי ואברהם ונמרוד ויוסף ופרעה, the same issue as in the הקדמה רבינו בחיי, the same issues that concludes the development of שם חם ויפת and becomes the יצב גבולות עמים למספר בני ישראל and is the essence in the original אדם of צלם ורוח הקודש וחכמת האדם, is the שבעים נפש which is the moment of יצב גבולות עמים למספר בני ישראל היורדים למצרים. Clearly there is tremendous pressure involved in the need for beginning ירידת מצרים. This is clear from the absurd פן תורש which makes no sense unless it is in the sense of וירשתם יושבי הארץ, in the midrash of the פרה ועגל ושלשלאות של ברזל and in the entire idea of ארמי אובד אבי בקש לבן and the resultant ויעקב ובניו ירדו מצרימה, and the constant refrain of לבן וארם here in the names of the יורדי מצרים along with the stress on the wives and the שפחות and their relationship to לבן. It was only Ya’akov who understood the depth of the rush communicated by Yosef, and this is the reason that only after the וידברו אליו את דברי יוסף did he believe them without needing to come on to the דוחק רש"י ורשב"ם. The very fact that everything ends after the coming of Ya’akov would be a complete nonsensical rendering of a global crises and turn everything Yosef says into a joke, “Another five years of this disaster!” Ho, ho, ho poor little deluded one! Unless that is the whole point: if you do not come there will be a global disaster, just as the מצריים understood that the הארץ תשם is desertification that may not be reversible—so too if you do not come down as did Avraham the result will be damage to EY itself. Obviously, just as it was to Avraham there is something about this that will cause problems with our own ירושת הארץ. “Even though I told Yitzchak your father not to leave….” But everything was in terms of Yitzchak! He only left from באר שבע, he only left after Yitzhak had also told him to leave, he only came back to Yitzhak, he sees אלקי יצחק here and told Lavan פחד יצחק. And this needed to be known from Avraham’s time, part of עצה עמוקה, בן בני חוזר לשם. Rabbi Weinberg 2026-05-20 09:45:36am War and Peace - A parasha of painful maturation, in which the power plays all become secondary to הבאים ישרש יעקב, in which emotions are locked within existential realities, and the nature of love into the love of existence; where Yehuda can become the lover of Binyamin by taking the place of יעקב in אנכי אערבנו, in which the גישה becomes the love that builds the בית המקדש, Dovid and Yonatan, the absorption of all the אומות העולם in the deepest search for יצב גבולות עמים למספר בני ישראל היורדים מצרימה שבעים נפש. At last a real response of Avraham/Yisrael to Nimrod and his terror of the Seventy that became בב"ל ומרדכי וחמש חליפו"ת שמלות, at last an understanding of the role of language and a serious solution to פן נפוץ in the חברות and incorporation of Yisrael. The pain of those 130 years, the suffering that allows all this to be, is something that cannot be shared but is part of the essence of the אל שדי לצרותי די, and can only be intimated by פרעה. The acceptance of יהודה שלח לפניו להורות which becomes מפיבושת רבי All plans, emotions, relationships, are absorbed here by the אנכי אערבנו into an immense existential reality that is so far beyond anyone’s little likes and desires that it almost defines the essence of War as the Rambam sees it, nothing else can matter and if it does then it destroys everyone and everything. This begins with Yehuda, spreads to Yosef, defines the entire מצרים וישראל and leads to the creation of the קשירת נפש as an effect going back down from that new level. This is just as זכרתי לך חסד נעוריך is transformed by כפה עליהם הר כגיגית into the Maharal’s Existential Imperative, and from there transforms us. Chanuka should have been that Tipping Point in people’s minds, and indeed was transformed by ממלכת כהנים but only as the next step instead of an avalanche, where one stone throw brings down the mountain. The appearance of Yisrael at last, which is by definition “A Nation with a Mission” is a direct expression of the maturation and achievement of the parasha in which the bitterness of the War becomes Glory and is a direct function of the depth of the desire for Peace. Yosef changes here and becomes business like and effective, which is why the story of his work with מצרים follows the תיקונים of his willingness to relinquish control essentially to the לכל הניצבים עליו, on so many levels, both as failing, as recognition of failure, and as the beginning of תיקון. This is the deepest relationship to the special elements of שבעה עשר בתמוז, the recognition of שפות הסיר שפות, which demands the same understanding that Yosef clearly gains from the interchange: the tipping point, the very sense of becoming awake, of the end of מקץ into true מקץ ארבע מאות What we have taken until now as a relationship to אימה חשיכה גדולה in the sense of living through it, of taking whatever they dish out, and walking out as champions whether from Lavan, from מצרים, from עשו ועקבו in the ultimate sense, the עשינו בשביל ישראל which is the underlying reality of all the אומות, is actually a need to work out a relationship out of which subsuming the state of mind and paradigm of consciousness comes to be subsumed in Yisrael. This involves an intense sense of identification and fellowship, at times even a love and partnership, as it does in the case of נתפרדה חבילה with רבי ורב, or אהבו מכל לבו with יעקב ועשו – אשכל שניכם –שמא אהרג; נבוכדנצר ודניאל, אב=חבר ופטרון לפרעה; יעקב ופרעה; אחיו אני ברמאות; ברכות בלעם וישרים ומשה; בריתות עם פלשתים ועמים ולבן; יוסף בבית האסורים. This is the חיבור through אל שדי of the genetic lines of development that were די at ברית מילה: the end of random expansion into the expansion of פרץ – ופרצת ימיה וקדמה צפונה ונגבה, the beginning of the justification of the very brit entered into with אל שדי ופריה ורביה וברית מילה ואימה חשיכה גדולה נופלת and the אב המון גויים. But this requires the final integration of all the past lines of genetic development and the אומות which are part of סוכות into a structure free of מינות or any שמץ מינות נזרקה. It takes complete openness to הודאה to achieve the נפשו קשורה בנפשו to your enemy which is achieved by יהודה here and which becomes the בית המקדש and the single nationhood of בנימין ויהודה, in which לוי finds his new life במלון-מילה-ובריתך ינצורו-פינחס, these three who are the מקדש and the ירושת הארץ כחלק מבראשית ואהליבה. This is the כי אם ברוחי which becomes ודוד עבדי נשיא עליהם, beyond agenda open to sharing the mind where Yosef tries to dominate the field exactly like the שור. The destruction of ארץ ישראל ensues when there is no ability to subsume the מכלל יופי or the הושתת עולם within Yisrael. This is why the פן תורש is the same לשון as the להוריש את הארץ That open-endedness of ongoing development of unimaginable complexity and consequence, as משך חכמה learns the ויוסף ישית ידיו על עיניך, with which we are left, is the very עולם הזה שנברא בה' which remains open as a Sukka, which is the very ה' so central here throughout: The אות ה' is language to יהוסף, the same that appears on the אבני איפוד כנגד דמות דיוקנו של אביו, the same issue of תרגום השבעים וימי החושך, the same issue in the פי המדבר אליכם בלשון הקודש, the same central point of both בבל ומרדכי ואברהם ונמרוד ויוסף ופרעה, the same issue as in the הקדמה רבינו בחיי, the same issues that concludes the development of שם חם ויפת and becomes the יצב גבולות עמים למספר בני ישראל and is the essence in the original אדם of צלם ורוח הקודש וחכמת האדם, is the שבעים נפש which is the moment of יצב גבולות עמים למספר בני ישראל היורדים למצרים. Clearly there is tremendous pressure involved in the need for beginning ירידת מצרים. This is clear from the absurd פן תורש which makes no sense unless it is in the sense of וירשתם יושבי הארץ, in the midrash of the פרה ועגל ושלשלאות של ברזל and in the entire idea of ארמי אובד אבי בקש לבן and the resultant ויעקב ובניו ירדו מצרימה, and the constant refrain of לבן וארם here in the names of the יורדי מצרים along with the stress on the wives and the שפחות and their relationship to לבן. It was only Ya’akov who understood the depth of the rush communicated by Yosef, and this is the reason that only after the וידברו אליו את דברי יוסף did he believe them without needing to come on to the דוחק רש"י ורשב"ם. The very fact that everything ends after the coming of Ya’akov would be a complete nonsensical rendering of a global crises and turn everything Yosef says into a joke, “Another five years of this disaster!” Ho, ho, ho poor little deluded one! Unless that is the whole point: if you do not come there will be a global disaster, just as the מצריים understood that the הארץ תשם is desertification that may not be reversible—so too if you do not come down as did Avraham the result will be damage to EY itself. Obviously, just as it was to Avraham there is something about this that will cause problems with our own ירושת הארץ. “Even though I told Yitzchak your father not to leave….” But everything was in terms of Yitzchak! He only left from באר שבע, he only left after Yitzhak had also told him to leave, he only came back to Yitzhak, he sees אלקי יצחק here and told Lavan פחד יצחק. And this needed to be known from Avraham’s time, part of עצה עמוקה, בן בני חוזר לשם. Rabbi Weinberg 2026-05-20 09:45:36am Eye of the Tiger - Yisrael achieves the תיקון גיד הנשה only through final גאולה, and the day is therefore the תשעה באב which is the antithesis of the essential גאולה, perhaps מרומז בוישבו לאכול ולשתות-כל האוכל ושותה בתשעה באב כאילו אכל גיד הנשה (זוהר). This may also be why הוציאו גיד הנשה בפניהם is part of the tikkun for them. The interrelationship of Purim and Chanuka (stressed through זכריהו and in the awareness of נחמיה) are both the beginnings of this final תיקון בנצח והוד. The damage to the גיד הנשה survives in the English “jackleg” which means incompetent and unscrupulous, both relating to this fight with Eisav.] The תיקון is achieved through the parasha which is in its deepest sense, “raw” both sexually and psychologically, deeply connected to the lowest possible expression of the humanity, the דינים, the love, the consciousness in physical counterparts that seem in the deepest way disconnected from their Yisra’el vision, and the difficulty that Ya’akov had in the direct translation of the Yisra’el within him into his life broke down after the פחים קטני"ם and from thereon became מי בז ליום קטנות (הפטרת חנוכה המשך) beset with fears and elements that betrayed an unwillingness to identify with the rawness, and instead utilize Yosef as his own raw self in the אלה תולדות יעקב יוסף. But it is only in the totality of the flow that it is possible to complete the integration, and any hint of some agenda which places a premium on the personal need, even something as small as an unnecessary hint to the שר המשקים, is a hint of the unnecessary, and anything that is unnecessary is unreal. Wherever an alternative narrative serves better to integrate, ביני וביניה מתקלס עילאה. The recognition that reality will always share intimately whereas the personal will always share mechanically and therefore can be frightened, outwitted, jealous, withdrawn, and lost within itself. From the beginning it is Yosef as James Bond’s “this is my word” in making himself totally vulnerable. The entire parasha is a description of the deeper sense of ויעקב ובניו ירדו מצרימה which is the midrashic פרה ועגלות. For that ירידה is the failure in the כח מעשיו in which there is always the problem of the agendas that continue to plague the lowest levels of the גיד הנשה בישראל, which is why this is דבר שלח ביעקב ונפל בכוליה ישראל. This is why the parasha stresses the continued presence of the “dream” the עצה עמוקה whether as literal dream, or מלאכים to Yosef and to Yehuda, or בת קול, and the complete obliviousness to the overarching reality that the players from top to bottom suffer from. The conclusion where the reality of the relationship of Yaakov to Binyamin is what Yehuda argues to Yosef is precisely the point. These “other issues” are all elements of מינות where I supply a narrative to destroy the significance of what is and its power to move me (trading my passion for glory, as in Eye of the Tiger—and the tikkun must be true glory which is the הוד based on תפארת ואמת! And that requires getting back on the street, in the raw). It is here that we move to וישב vs וישב עשו directly to the עשו את הר שעיר לרשת אותו and the continued need for Rocky III after you already have it all within the confines of your original passion. For the original confrontations were in a sense controlled by Mickey’s job to protect and not to face the totally raw…Mr. T. is the complete rawness, without which we soften into שלוה and that entails the self-involvement of מינות that can lead to דותן and religion, or to outright מינות and cynicism, which we all feel when in the presence of the Maharal’s “unavoidable realities”. Thus the כפה עליהם הר כגיגית is addressed in Chanuka as the opening to total tikkun, the true הכרת טובה of הגדת"י היום – הגדה – הגיד לעמו and is here the conclusion of the הגדה של פסח: ויעקב ובניו. It is here therefore that we find the horrors of the birth of religion in דותן, Dat Town! Enables any reinterpretation other than reality! Ya’akov as the ויותר לבדו is in this sense the equivalent of נשגב לבדו where הקב"ה has no one to help, and there is nothing that he can do directly with his אדם – מין – לשון הרע. The distance that needs to be covered between the ברוך שם כבוד and the שמע ישראל is the 24-25 days of Kislev and is the tikkun of the גיד הנשה למעלה which is what leads to חורבן, in which there is an unbridgeable distance between the תורה ומצוה and the נברא. This question of reality is the essence of הכרת טובה והודאה and is therefore central to חנוכה, for it is also the essence of the relationship between the אור as information, which requires processing, or the אור which is the intimacy of what simply is. This is the basis of לשון הרע and its relationship to the מינות וכפיית טובה בגן עדן. What a change is רבת ריב"ם דנת דינ"ם נקמת נקמת"ם!! Totally me, and I am grateful for the chance to share Creation with You! Yosef’s separation of שמעון ולי after three days pointing to שכם (מדרש) presages the פנחס-זמרי differentiation and explains why פנחס נוקם נקמת יוסף מהמדנים. The careful teasing apart of the subtle distinctions in motivations and relationships, the אחי יוסף עשרה to put us on notice about the differences, not only exposes the glass ceiling of אולת אדם תסלף דרכו and how many steps there are between the openness to rethinking, which was evident even initially in Yehuda and his ability to change the paradigm of the brothers through מה בצ"ע כי נהרג, his ability להודות, which is obviously the first step towards the מלכות restored in חנוכה, in all of their understandings of Reuvein’s comment וגם דמו הנה נדרש with any further step blocked by the same primal כפיית טובה in קבלת תורה of וסל"ף בוגדים ישדם (shown directly by ריש לקיש to רבי יוחנן as כפיית טובה לכנפי השכינה). The way that the tikun here in terms of the complete avoidance of anything of the mechanical and discovery of רוחי and בינה in Teshuva and הודאה and הכרת טובה of selfhood goes far beyond anything that was achieved in Purim and allows the tremendous opportunity of complete involvement and planning for war as an act of total meaningful ביטחון, a true עבודה for the כהנים which therefore becomes in its essence הוד which is the מדת אהרון. Rambam’s resultant stress of the special involvement of the כהונה here in the ישועה and in the מלכות which was an integration of the political/mechanical into the amazing השתדלות zechut here, in which the ישועת השם allowed for the כהנים to be the total conduit of ישועה (which he mentions twice!)( thus turning into מלכות and closing the גיד הנשה problem with נשני=מנשה, and the יהודה שלח אל יוסף becoming the mirror image of שליחת ישראל את יוסף ליהודה. This ties directly into the שלך גדול משלהם because of a new definition of the הדלקה and nature of עבודה. This change is the only possibility of building the בית השלישי where קרבנות mean nothing without a complete redefinition of the nature of עבודה. The contradiction in רבינו בחיי of looking for no סבות whatever and the need to do everything possible to win a war—the difference between the situation of Esther and Chanuka. The complete tikkun of אשרי אדם מפחד תמיד Rocky points: Finding himself was not about winning, it was about חושך, loss of belief that he ever had any power at all, Clubber making both him and Apollo seem like armchair , Mickey setting up the fights, and now feeling that the whole time he was no more than a luck bum, maybe I cannot really be anything. Similar to Yisrael that if הקב"ה gives it to us we feel means that we are really nothings, what Eisav makes us feel like, confrontation with oneself, the doubts of Ya’akov. Every achievement is “minor league” As Mickey says to him, “You’ve become civilized,” nonetheless he is only running a circus though he was the “American Dream” anyone with enough love and perseverance could be king, but he wasn’t a grand fighter. instead of preparing for a fight, only when hit by this reality did he realize that he was a joke. That is when he starts questioning himself. The transition from Purim to Chanuka in Rocky, from just passion and throwing yourself in without knowing an ything else, becomes the dark night of the soul and demands Chanukah and his becoming a true Fighter. The first ability to throw himself into the אנכי אערבנו comes directly from his willingness to risk himself with the ערבון to תמר and trusting in the תקח לה which leads to his הודיה which leads to ראובן doing teshuva and to his ability to outdo ראובן in this Rabbi Weinberg 2026-05-20 09:45:36am Eye of the Tiger - Yisrael achieves the תיקון גיד הנשה only through final גאולה, and the day is therefore the תשעה באב which is the antithesis of the essential גאולה, perhaps מרומז בוישבו לאכול ולשתות-כל האוכל ושותה בתשעה באב כאילו אכל גיד הנשה (זוהר). This may also be why הוציאו גיד הנשה בפניהם is part of the tikkun for them. The interrelationship of Purim and Chanuka (stressed through זכריהו and in the awareness of נחמיה) are both the beginnings of this final תיקון בנצח והוד. The damage to the גיד הנשה survives in the English “jackleg” which means incompetent and unscrupulous, both relating to this fight with Eisav.] The תיקון is achieved through the parasha which is in its deepest sense, “raw” both sexually and psychologically, deeply connected to the lowest possible expression of the humanity, the דינים, the love, the consciousness in physical counterparts that seem in the deepest way disconnected from their Yisra’el vision, and the difficulty that Ya’akov had in the direct translation of the Yisra’el within him into his life broke down after the פחים קטני"ם and from thereon became מי בז ליום קטנות (הפטרת חנוכה המשך) beset with fears and elements that betrayed an unwillingness to identify with the rawness, and instead utilize Yosef as his own raw self in the אלה תולדות יעקב יוסף. But it is only in the totality of the flow that it is possible to complete the integration, and any hint of some agenda which places a premium on the personal need, even something as small as an unnecessary hint to the שר המשקים, is a hint of the unnecessary, and anything that is unnecessary is unreal. Wherever an alternative narrative serves better to integrate, ביני וביניה מתקלס עילאה. The recognition that reality will always share intimately whereas the personal will always share mechanically and therefore can be frightened, outwitted, jealous, withdrawn, and lost within itself. From the beginning it is Yosef as James Bond’s “this is my word” in making himself totally vulnerable. The entire parasha is a description of the deeper sense of ויעקב ובניו ירדו מצרימה which is the midrashic פרה ועגלות. For that ירידה is the failure in the כח מעשיו in which there is always the problem of the agendas that continue to plague the lowest levels of the גיד הנשה בישראל, which is why this is דבר שלח ביעקב ונפל בכוליה ישראל. This is why the parasha stresses the continued presence of the “dream” the עצה עמוקה whether as literal dream, or מלאכים to Yosef and to Yehuda, or בת קול, and the complete obliviousness to the overarching reality that the players from top to bottom suffer from. The conclusion where the reality of the relationship of Yaakov to Binyamin is what Yehuda argues to Yosef is precisely the point. These “other issues” are all elements of מינות where I supply a narrative to destroy the significance of what is and its power to move me (trading my passion for glory, as in Eye of the Tiger—and the tikkun must be true glory which is the הוד based on תפארת ואמת! And that requires getting back on the street, in the raw). It is here that we move to וישב vs וישב עשו directly to the עשו את הר שעיר לרשת אותו and the continued need for Rocky III after you already have it all within the confines of your original passion. For the original confrontations were in a sense controlled by Mickey’s job to protect and not to face the totally raw…Mr. T. is the complete rawness, without which we soften into שלוה and that entails the self-involvement of מינות that can lead to דותן and religion, or to outright מינות and cynicism, which we all feel when in the presence of the Maharal’s “unavoidable realities”. Thus the כפה עליהם הר כגיגית is addressed in Chanuka as the opening to total tikkun, the true הכרת טובה of הגדת"י היום – הגדה – הגיד לעמו and is here the conclusion of the הגדה של פסח: ויעקב ובניו. It is here therefore that we find the horrors of the birth of religion in דותן, Dat Town! Enables any reinterpretation other than reality! Ya’akov as the ויותר לבדו is in this sense the equivalent of נשגב לבדו where הקב"ה has no one to help, and there is nothing that he can do directly with his אדם – מין – לשון הרע. The distance that needs to be covered between the ברוך שם כבוד and the שמע ישראל is the 24-25 days of Kislev and is the tikkun of the גיד הנשה למעלה which is what leads to חורבן, in which there is an unbridgeable distance between the תורה ומצוה and the נברא. This question of reality is the essence of הכרת טובה והודאה and is therefore central to חנוכה, for it is also the essence of the relationship between the אור as information, which requires processing, or the אור which is the intimacy of what simply is. This is the basis of לשון הרע and its relationship to the מינות וכפיית טובה בגן עדן. What a change is רבת ריב"ם דנת דינ"ם נקמת נקמת"ם!! Totally me, and I am grateful for the chance to share Creation with You! Yosef’s separation of שמעון ולי after three days pointing to שכם (מדרש) presages the פנחס-זמרי differentiation and explains why פנחס נוקם נקמת יוסף מהמדנים. The careful teasing apart of the subtle distinctions in motivations and relationships, the אחי יוסף עשרה to put us on notice about the differences, not only exposes the glass ceiling of אולת אדם תסלף דרכו and how many steps there are between the openness to rethinking, which was evident even initially in Yehuda and his ability to change the paradigm of the brothers through מה בצ"ע כי נהרג, his ability להודות, which is obviously the first step towards the מלכות restored in חנוכה, in all of their understandings of Reuvein’s comment וגם דמו הנה נדרש with any further step blocked by the same primal כפיית טובה in קבלת תורה of וסל"ף בוגדים ישדם (shown directly by ריש לקיש to רבי יוחנן as כפיית טובה לכנפי השכינה). The way that the tikun here in terms of the complete avoidance of anything of the mechanical and discovery of רוחי and בינה in Teshuva and הודאה and הכרת טובה of selfhood goes far beyond anything that was achieved in Purim and allows the tremendous opportunity of complete involvement and planning for war as an act of total meaningful ביטחון, a true עבודה for the כהנים which therefore becomes in its essence הוד which is the מדת אהרון. Rambam’s resultant stress of the special involvement of the כהונה here in the ישועה and in the מלכות which was an integration of the political/mechanical into the amazing השתדלות zechut here, in which the ישועת השם allowed for the כהנים to be the total conduit of ישועה (which he mentions twice!)( thus turning into מלכות and closing the גיד הנשה problem with נשני=מנשה, and the יהודה שלח אל יוסף becoming the mirror image of שליחת ישראל את יוסף ליהודה. This ties directly into the שלך גדול משלהם because of a new definition of the הדלקה and nature of עבודה. This change is the only possibility of building the בית השלישי where קרבנות mean nothing without a complete redefinition of the nature of עבודה. The contradiction in רבינו בחיי of looking for no סבות whatever and the need to do everything possible to win a war—the difference between the situation of Esther and Chanuka. The complete tikkun of אשרי אדם מפחד תמיד Rocky points: Finding himself was not about winning, it was about חושך, loss of belief that he ever had any power at all, Clubber making both him and Apollo seem like armchair , Mickey setting up the fights, and now feeling that the whole time he was no more than a luck bum, maybe I cannot really be anything. Similar to Yisrael that if הקב"ה gives it to us we feel means that we are really nothings, what Eisav makes us feel like, confrontation with oneself, the doubts of Ya’akov. Every achievement is “minor league” As Mickey says to him, “You’ve become civilized,” nonetheless he is only running a circus though he was the “American Dream” anyone with enough love and perseverance could be king, but he wasn’t a grand fighter. instead of preparing for a fight, only when hit by this reality did he realize that he was a joke. That is when he starts questioning himself. The transition from Purim to Chanuka in Rocky, from just passion and throwing yourself in without knowing an ything else, becomes the dark night of the soul and demands Chanukah and his becoming a true Fighter. The first ability to throw himself into the אנכי אערבנו comes directly from his willingness to risk himself with the ערבון to תמר and trusting in the תקח לה which leads to his הודיה which leads to ראובן doing teshuva and to his ability to outdo ראובן in this Rabbi Weinberg 2026-05-20 09:45:36am Eye of the Tiger - Yisrael achieves the תיקון גיד הנשה only through final גאולה, and the day is therefore the תשעה באב which is the antithesis of the essential גאולה, perhaps מרומז בוישבו לאכול ולשתות-כל האוכל ושותה בתשעה באב כאילו אכל גיד הנשה (זוהר). This may also be why הוציאו גיד הנשה בפניהם is part of the tikkun for them. The interrelationship of Purim and Chanuka (stressed through זכריהו and in the awareness of נחמיה) are both the beginnings of this final תיקון בנצח והוד. The damage to the גיד הנשה survives in the English “jackleg” which means incompetent and unscrupulous, both relating to this fight with Eisav.] The תיקון is achieved through the parasha which is in its deepest sense, “raw” both sexually and psychologically, deeply connected to the lowest possible expression of the humanity, the דינים, the love, the consciousness in physical counterparts that seem in the deepest way disconnected from their Yisra’el vision, and the difficulty that Ya’akov had in the direct translation of the Yisra’el within him into his life broke down after the פחים קטני"ם and from thereon became מי בז ליום קטנות (הפטרת חנוכה המשך) beset with fears and elements that betrayed an unwillingness to identify with the rawness, and instead utilize Yosef as his own raw self in the אלה תולדות יעקב יוסף. But it is only in the totality of the flow that it is possible to complete the integration, and any hint of some agenda which places a premium on the personal need, even something as small as an unnecessary hint to the שר המשקים, is a hint of the unnecessary, and anything that is unnecessary is unreal. Wherever an alternative narrative serves better to integrate, ביני וביניה מתקלס עילאה. The recognition that reality will always share intimately whereas the personal will always share mechanically and therefore can be frightened, outwitted, jealous, withdrawn, and lost within itself. From the beginning it is Yosef as James Bond’s “this is my word” in making himself totally vulnerable. The entire parasha is a description of the deeper sense of ויעקב ובניו ירדו מצרימה which is the midrashic פרה ועגלות. For that ירידה is the failure in the כח מעשיו in which there is always the problem of the agendas that continue to plague the lowest levels of the גיד הנשה בישראל, which is why this is דבר שלח ביעקב ונפל בכוליה ישראל. This is why the parasha stresses the continued presence of the “dream” the עצה עמוקה whether as literal dream, or מלאכים to Yosef and to Yehuda, or בת קול, and the complete obliviousness to the overarching reality that the players from top to bottom suffer from. The conclusion where the reality of the relationship of Yaakov to Binyamin is what Yehuda argues to Yosef is precisely the point. These “other issues” are all elements of מינות where I supply a narrative to destroy the significance of what is and its power to move me (trading my passion for glory, as in Eye of the Tiger—and the tikkun must be true glory which is the הוד based on תפארת ואמת! And that requires getting back on the street, in the raw). It is here that we move to וישב vs וישב עשו directly to the עשו את הר שעיר לרשת אותו and the continued need for Rocky III after you already have it all within the confines of your original passion. For the original confrontations were in a sense controlled by Mickey’s job to protect and not to face the totally raw…Mr. T. is the complete rawness, without which we soften into שלוה and that entails the self-involvement of מינות that can lead to דותן and religion, or to outright מינות and cynicism, which we all feel when in the presence of the Maharal’s “unavoidable realities”. Thus the כפה עליהם הר כגיגית is addressed in Chanuka as the opening to total tikkun, the true הכרת טובה of הגדת"י היום – הגדה – הגיד לעמו and is here the conclusion of the הגדה של פסח: ויעקב ובניו. It is here therefore that we find the horrors of the birth of religion in דותן, Dat Town! Enables any reinterpretation other than reality! Ya’akov as the ויותר לבדו is in this sense the equivalent of נשגב לבדו where הקב"ה has no one to help, and there is nothing that he can do directly with his אדם – מין – לשון הרע. The distance that needs to be covered between the ברוך שם כבוד and the שמע ישראל is the 24-25 days of Kislev and is the tikkun of the גיד הנשה למעלה which is what leads to חורבן, in which there is an unbridgeable distance between the תורה ומצוה and the נברא. This question of reality is the essence of הכרת טובה והודאה and is therefore central to חנוכה, for it is also the essence of the relationship between the אור as information, which requires processing, or the אור which is the intimacy of what simply is. This is the basis of לשון הרע and its relationship to the מינות וכפיית טובה בגן עדן. What a change is רבת ריב"ם דנת דינ"ם נקמת נקמת"ם!! Totally me, and I am grateful for the chance to share Creation with You! Yosef’s separation of שמעון ולי after three days pointing to שכם (מדרש) presages the פנחס-זמרי differentiation and explains why פנחס נוקם נקמת יוסף מהמדנים. The careful teasing apart of the subtle distinctions in motivations and relationships, the אחי יוסף עשרה to put us on notice about the differences, not only exposes the glass ceiling of אולת אדם תסלף דרכו and how many steps there are between the openness to rethinking, which was evident even initially in Yehuda and his ability to change the paradigm of the brothers through מה בצ"ע כי נהרג, his ability להודות, which is obviously the first step towards the מלכות restored in חנוכה, in all of their understandings of Reuvein’s comment וגם דמו הנה נדרש with any further step blocked by the same primal כפיית טובה in קבלת תורה of וסל"ף בוגדים ישדם (shown directly by ריש לקיש to רבי יוחנן as כפיית טובה לכנפי השכינה). The way that the tikun here in terms of the complete avoidance of anything of the mechanical and discovery of רוחי and בינה in Teshuva and הודאה and הכרת טובה of selfhood goes far beyond anything that was achieved in Purim and allows the tremendous opportunity of complete involvement and planning for war as an act of total meaningful ביטחון, a true עבודה for the כהנים which therefore becomes in its essence הוד which is the מדת אהרון. Rambam’s resultant stress of the special involvement of the כהונה here in the ישועה and in the מלכות which was an integration of the political/mechanical into the amazing השתדלות zechut here, in which the ישועת השם allowed for the כהנים to be the total conduit of ישועה (which he mentions twice!)( thus turning into מלכות and closing the גיד הנשה problem with נשני=מנשה, and the יהודה שלח אל יוסף becoming the mirror image of שליחת ישראל את יוסף ליהודה. This ties directly into the שלך גדול משלהם because of a new definition of the הדלקה and nature of עבודה. This change is the only possibility of building the בית השלישי where קרבנות mean nothing without a complete redefinition of the nature of עבודה. The contradiction in רבינו בחיי of looking for no סבות whatever and the need to do everything possible to win a war—the difference between the situation of Esther and Chanuka. The complete tikkun of אשרי אדם מפחד תמיד Rocky points: Finding himself was not about winning, it was about חושך, loss of belief that he ever had any power at all, Clubber making both him and Apollo seem like armchair , Mickey setting up the fights, and now feeling that the whole time he was no more than a luck bum, maybe I cannot really be anything. Similar to Yisrael that if הקב"ה gives it to us we feel means that we are really nothings, what Eisav makes us feel like, confrontation with oneself, the doubts of Ya’akov. Every achievement is “minor league” As Mickey says to him, “You’ve become civilized,” nonetheless he is only running a circus though he was the “American Dream” anyone with enough love and perseverance could be king, but he wasn’t a grand fighter. instead of preparing for a fight, only when hit by this reality did he realize that he was a joke. That is when he starts questioning himself. The transition from Purim to Chanuka in Rocky, from just passion and throwing yourself in without knowing an ything else, becomes the dark night of the soul and demands Chanukah and his becoming a true Fighter. The first ability to throw himself into the אנכי אערבנו comes directly from his willingness to risk himself with the ערבון to תמר and trusting in the תקח לה which leads to his הודיה which leads to ראובן doing teshuva and to his ability to outdo ראובן in this Rabbi Weinberg 2026-05-20 09:45:36am The Eye of the Tiger - Yisrael achieves the תיקון גיד הנשה only through final גאולה, and the day is therefore the תשעה באב which is the antithesis of the essential גאולה, perhaps מרומז בוישבו לאכול ולשתות-כל האוכל ושותה בתשעה באב כאילו אכל גיד הנשה (זוהר). This may also be why הוציאו גיד הנשה בפניהם is part of the tikkun for them. The interrelationship of Purim and Chanuka (stressed through זכריהו and in the awareness of נחמיה) are both the beginnings of this final תיקון בנצח והוד. The damage to the גיד הנשה survives in the English “jackleg” which means incompetent and unscrupulous, both relating to this fight with Eisav.] The תיקון is achieved through the parasha which is in its deepest sense, “raw” both sexually and psychologically, deeply connected to the lowest possible expression of the humanity, the דינים, the love, the consciousness in physical counterparts that seem in the deepest way disconnected from their Yisra’el vision, and the difficulty that Ya’akov had in the direct translation of the Yisra’el within him into his life broke down after the פחים קטני"ם and from thereon became מי בז ליום קטנות (הפטרת חנוכה המשך) beset with fears and elements that betrayed an unwillingness to identify with the rawness, and instead utilize Yosef as his own raw self in the אלה תולדות יעקב יוסף. But it is only in the totality of the flow that it is possible to complete the integration, and any hint of some agenda which places a premium on the personal need, even something as small as an unnecessary hint to the שר המשקים, is a hint of the unnecessary, and anything that is unnecessary is unreal. Wherever an alternative narrative serves better to integrate, ביני וביניה מתקלס עילאה. The recognition that reality will always share intimately whereas the personal will always share mechanically and therefore can be frightened, outwitted, jealous, withdrawn, and lost within itself. From the beginning it is Yosef as James Bond’s “this is my word” in making himself totally vulnerable. The entire parasha is a description of the deeper sense of ויעקב ובניו ירדו מצרימה which is the midrashic פרה ועגלות. For that ירידה is the failure in the כח מעשיו in which there is always the problem of the agendas that continue to plague the lowest levels of the גיד הנשה בישראל, which is why this is דבר שלח ביעקב ונפל בכוליה ישראל. This is why the parasha stresses the continued presence of the “dream” the עצה עמוקה whether as literal dream, or מלאכים to Yosef and to Yehuda, or בת קול, and the complete obliviousness to the overarching reality that the players from top to bottom suffer from. The conclusion where the reality of the relationship of Yaakov to Binyamin is what Yehuda argues to Yosef is precisely the point. These “other issues” are all elements of מינות where I supply a narrative to destroy the significance of what is and its power to move me (trading my passion for glory, as in Eye of the Tiger—and the tikkun must be true glory which is the הוד based on תפארת ואמת! And that requires getting back on the street, in the raw). It is here that we move to וישב vs וישב עשו directly to the עשו את הר שעיר לרשת אותו and the continued need for Rocky III after you already have it all within the confines of your original passion. For the original confrontations were in a sense controlled by Mickey’s job to protect and not to face the totally raw…Mr. T. is the complete rawness, without which we soften into שלוה and that entails the self-involvement of מינות that can lead to דותן and religion, or to outright מינות and cynicism, which we all feel when in the presence of the Maharal’s “unavoidable realities”. Thus the כפה עליהם הר כגיגית is addressed in Chanuka as the opening to total tikkun, the true הכרת טובה of הגדת"י היום – הגדה – הגיד לעמו and is here the conclusion of the הגדה של פסח: ויעקב ובניו. It is here therefore that we find the horrors of the birth of religion in דותן, Dat Town! Enables any reinterpretation other than reality! Ya’akov as the ויותר לבדו is in this sense the equivalent of נשגב לבדו where הקב"ה has no one to help, and there is nothing that he can do directly with his אדם – מין – לשון הרע. The distance that needs to be covered between the ברוך שם כבוד and the שמע ישראל is the 24-25 days of Kislev and is the tikkun of the גיד הנשה למעלה which is what leads to חורבן, in which there is an unbridgeable distance between the תורה ומצוה and the נברא. This question of reality is the essence of הכרת טובה והודאה and is therefore central to חנוכה, for it is also the essence of the relationship between the אור as information, which requires processing, or the אור which is the intimacy of what simply is. This is the basis of לשון הרע and its relationship to the מינות וכפיית טובה בגן עדן. What a change is רבת ריב"ם דנת דינ"ם נקמת נקמת"ם!! Totally me, and I am grateful for the chance to share Creation with You! Rabbi Weinberg 2026-05-20 09:45:36am The Eye of the Tiger - Yisrael achieves the תיקון גיד הנשה only through final גאולה, and the day is therefore the תשעה באב which is the antithesis of the essential גאולה, perhaps מרומז בוישבו לאכול ולשתות-כל האוכל ושותה בתשעה באב כאילו אכל גיד הנשה (זוהר). This may also be why הוציאו גיד הנשה בפניהם is part of the tikkun for them. The interrelationship of Purim and Chanuka (stressed through זכריהו and in the awareness of נחמיה) are both the beginnings of this final תיקון בנצח והוד. The damage to the גיד הנשה survives in the English “jackleg” which means incompetent and unscrupulous, both relating to this fight with Eisav.] The תיקון is achieved through the parasha which is in its deepest sense, “raw” both sexually and psychologically, deeply connected to the lowest possible expression of the humanity, the דינים, the love, the consciousness in physical counterparts that seem in the deepest way disconnected from their Yisra’el vision, and the difficulty that Ya’akov had in the direct translation of the Yisra’el within him into his life broke down after the פחים קטני"ם and from thereon became מי בז ליום קטנות (הפטרת חנוכה המשך) beset with fears and elements that betrayed an unwillingness to identify with the rawness, and instead utilize Yosef as his own raw self in the אלה תולדות יעקב יוסף. But it is only in the totality of the flow that it is possible to complete the integration, and any hint of some agenda which places a premium on the personal need, even something as small as an unnecessary hint to the שר המשקים, is a hint of the unnecessary, and anything that is unnecessary is unreal. Wherever an alternative narrative serves better to integrate, ביני וביניה מתקלס עילאה. The recognition that reality will always share intimately whereas the personal will always share mechanically and therefore can be frightened, outwitted, jealous, withdrawn, and lost within itself. From the beginning it is Yosef as James Bond’s “this is my word” in making himself totally vulnerable. The entire parasha is a description of the deeper sense of ויעקב ובניו ירדו מצרימה which is the midrashic פרה ועגלות. For that ירידה is the failure in the כח מעשיו in which there is always the problem of the agendas that continue to plague the lowest levels of the גיד הנשה בישראל, which is why this is דבר שלח ביעקב ונפל בכוליה ישראל. This is why the parasha stresses the continued presence of the “dream” the עצה עמוקה whether as literal dream, or מלאכים to Yosef and to Yehuda, or בת קול, and the complete obliviousness to the overarching reality that the players from top to bottom suffer from. The conclusion where the reality of the relationship of Yaakov to Binyamin is what Yehuda argues to Yosef is precisely the point. These “other issues” are all elements of מינות where I supply a narrative to destroy the significance of what is and its power to move me (trading my passion for glory, as in Eye of the Tiger—and the tikkun must be true glory which is the הוד based on תפארת ואמת! And that requires getting back on the street, in the raw). It is here that we move to וישב vs וישב עשו directly to the עשו את הר שעיר לרשת אותו and the continued need for Rocky III after you already have it all within the confines of your original passion. For the original confrontations were in a sense controlled by Mickey’s job to protect and not to face the totally raw…Mr. T. is the complete rawness, without which we soften into שלוה and that entails the self-involvement of מינות that can lead to דותן and religion, or to outright מינות and cynicism, which we all feel when in the presence of the Maharal’s “unavoidable realities”. Thus the כפה עליהם הר כגיגית is addressed in Chanuka as the opening to total tikkun, the true הכרת טובה of הגדת"י היום – הגדה – הגיד לעמו and is here the conclusion of the הגדה של פסח: ויעקב ובניו. It is here therefore that we find the horrors of the birth of religion in דותן, Dat Town! Enables any reinterpretation other than reality! Ya’akov as the ויותר לבדו is in this sense the equivalent of נשגב לבדו where הקב"ה has no one to help, and there is nothing that he can do directly with his אדם – מין – לשון הרע. The distance that needs to be covered between the ברוך שם כבוד and the שמע ישראל is the 24-25 days of Kislev and is the tikkun of the גיד הנשה למעלה which is what leads to חורבן, in which there is an unbridgeable distance between the תורה ומצוה and the נברא. This question of reality is the essence of הכרת טובה והודאה and is therefore central to חנוכה, for it is also the essence of the relationship between the אור as information, which requires processing, or the אור which is the intimacy of what simply is. This is the basis of לשון הרע and its relationship to the מינות וכפיית טובה בגן עדן. What a change is רבת ריב"ם דנת דינ"ם נקמת נקמת"ם!! Totally me, and I am grateful for the chance to share Creation with You! Rabbi Weinberg 2026-05-20 09:45:36am The Eye of the Tiger - Yisrael achieves the תיקון גיד הנשה only through final גאולה, and the day is therefore the תשעה באב which is the antithesis of the essential גאולה, perhaps מרומז בוישבו לאכול ולשתות-כל האוכל ושותה בתשעה באב כאילו אכל גיד הנשה (זוהר). This may also be why הוציאו גיד הנשה בפניהם is part of the tikkun for them. The interrelationship of Purim and Chanuka (stressed through זכריהו and in the awareness of נחמיה) are both the beginnings of this final תיקון בנצח והוד. The damage to the גיד הנשה survives in the English “jackleg” which means incompetent and unscrupulous, both relating to this fight with Eisav.] The תיקון is achieved through the parasha which is in its deepest sense, “raw” both sexually and psychologically, deeply connected to the lowest possible expression of the humanity, the דינים, the love, the consciousness in physical counterparts that seem in the deepest way disconnected from their Yisra’el vision, and the difficulty that Ya’akov had in the direct translation of the Yisra’el within him into his life broke down after the פחים קטני"ם and from thereon became מי בז ליום קטנות (הפטרת חנוכה המשך) beset with fears and elements that betrayed an unwillingness to identify with the rawness, and instead utilize Yosef as his own raw self in the אלה תולדות יעקב יוסף. But it is only in the totality of the flow that it is possible to complete the integration, and any hint of some agenda which places a premium on the personal need, even something as small as an unnecessary hint to the שר המשקים, is a hint of the unnecessary, and anything that is unnecessary is unreal. Wherever an alternative narrative serves better to integrate, ביני וביניה מתקלס עילאה. The recognition that reality will always share intimately whereas the personal will always share mechanically and therefore can be frightened, outwitted, jealous, withdrawn, and lost within itself. From the beginning it is Yosef as James Bond’s “this is my word” in making himself totally vulnerable. The entire parasha is a description of the deeper sense of ויעקב ובניו ירדו מצרימה which is the midrashic פרה ועגלות. For that ירידה is the failure in the כח מעשיו in which there is always the problem of the agendas that continue to plague the lowest levels of the גיד הנשה בישראל, which is why this is דבר שלח ביעקב ונפל בכוליה ישראל. This is why the parasha stresses the continued presence of the “dream” the עצה עמוקה whether as literal dream, or מלאכים to Yosef and to Yehuda, or בת קול, and the complete obliviousness to the overarching reality that the players from top to bottom suffer from. The conclusion where the reality of the relationship of Yaakov to Binyamin is what Yehuda argues to Yosef is precisely the point. These “other issues” are all elements of מינות where I supply a narrative to destroy the significance of what is and its power to move me (trading my passion for glory, as in Eye of the Tiger—and the tikkun must be true glory which is the הוד based on תפארת ואמת! And that requires getting back on the street, in the raw). It is here that we move to וישב vs וישב עשו directly to the עשו את הר שעיר לרשת אותו and the continued need for Rocky III after you already have it all within the confines of your original passion. For the original confrontations were in a sense controlled by Mickey’s job to protect and not to face the totally raw…Mr. T. is the complete rawness, without which we soften into שלוה and that entails the self-involvement of מינות that can lead to דותן and religion, or to outright מינות and cynicism, which we all feel when in the presence of the Maharal’s “unavoidable realities”. Thus the כפה עליהם הר כגיגית is addressed in Chanuka as the opening to total tikkun, the true הכרת טובה of הגדת"י היום – הגדה – הגיד לעמו and is here the conclusion of the הגדה של פסח: ויעקב ובניו. It is here therefore that we find the horrors of the birth of religion in דותן, Dat Town! Enables any reinterpretation other than reality! Ya’akov as the ויותר לבדו is in this sense the equivalent of נשגב לבדו where הקב"ה has no one to help, and there is nothing that he can do directly with his אדם – מין – לשון הרע. The distance that needs to be covered between the ברוך שם כבוד and the שמע ישראל is the 24-25 days of Kislev and is the tikkun of the גיד הנשה למעלה which is what leads to חורבן, in which there is an unbridgeable distance between the תורה ומצוה and the נברא. This question of reality is the essence of הכרת טובה והודאה and is therefore central to חנוכה, for it is also the essence of the relationship between the אור as information, which requires processing, or the אור which is the intimacy of what simply is. This is the basis of לשון הרע and its relationship to the מינות וכפיית טובה בגן עדן. What a change is רבת ריב"ם דנת דינ"ם נקמת נקמת"ם!! Totally me, and I am grateful for the chance to share Creation with You! Rabbi Weinberg 2026-05-20 09:45:36am Holistic Minutiae - An ongoing quest for understanding כח מעשיו הגיד לעמו in a way that will allow us לתת להם נחלת גויים at this moments of first true תולדות, a major turning point in that quest for creative participation, becomes here the definition of גוי שומר אמונים ויצר סמוך (ישעיהו כו) , and not surprisingly brings us to the central story of both the הגד"תי היום כי באתי אל הארץ as the actualization of the הגי"ד לעמו and the הגדה של פסח with its stress on the nature of Choice and consciousness. The deepest competition is for the designation of אדם אתם and thus חסד לאומים חטאת שאינם עושין אלא לחרף אותנו becomes the great strategy of לבן-בלעם who searched for עקירת כ"ל through the prevention of the central demand here of the סולם, the integration of the organism, individual, national, universal, where the flow, the 无为, allows for the integration of all the dark past and broken links which accrue from a simple עולים vision into the fullness of a whole in which the end informs the beginning and the beginning informs the end, which is the וכל צבאם of מעשה בראשית. The attempt to destroy by recreating the “lost soul” of ארמי אובד by doing exactly what the קללות do when it comes to making the confusions of עול מלכות ועול דרך אר"ץ so overwhelming that they literally make עולם הבא impossible! The many מקורות לישראל that we have here which are meant to apply to us לדורות, from the בית המקדש-רוח הקודש-בית השואבה-לכבות האור-נדרים ומעשרות-חדר המטות – נוחה ליכבש – ולזרעך – שער שמים הרבה תפילות הרבה צדיקים - אחריך אתן את הארץ - ארמי אובד אבי means that this is the essence of הגדה and הגיד לעמו and the אד"ם השל"ם=תם=אמת in which he understood that he was the בחיר האבות (Zohar) and this creation of אדם אתם is meant to be the growth into Yisrael, which comes at the end of the נדר בבית אל or at the insistence of שר עם מלאך. The very meaning of the אנכי לא ידעתי is indeed that I never knew myself until this minute! Just at the point where we would expect the clarity of the differences between Victors and Victims, after Toledot’s brilliant presentation of the way that all of Creation awaits that difference to proceed with the awaited ואלה תולדות שמים וארץ בהבראם, just at the point where we begin to see the birth of קדושה, the בנין בית המקדש and the ויביאני אל המקום הזה, the incredible engagement of Ya’akov in the stance of the מלחמתה של תורה and נצחון ועזר מצריו, we become more and more aware of the small mistakes that in the end cost him everything, not only a happy home with לאה but including his beloved רחל and יוסף, including his רוח הקודש and his desire for יישוב בארץ ישראל ויצחק אביו. Just at the critical moment of being shown how indeed כח מעשיו הגיד לעמו is actually הגיד, i.e. what is the special definition of the אדם whom we await, אדם אתם, the אדם who awakes here at last from the תרדמה which brought him an אשה on his own way to the אשה of his “choosing”, just at that moment it turns out the minutiae trip him up as they do us all. Rabbi Weinberg 2026-05-20 09:45:36am Holistic Minutiae - An ongoing quest for understanding כח מעשיו הגיד לעמו in a way that will allow us לתת להם נחלת גויים at this moments of first true תולדות, a major turning point in that quest for creative participation, becomes here the definition of גוי שומר אמונים ויצר סמוך (ישעיהו כו) , and not surprisingly brings us to the central story of both the הגד"תי היום כי באתי אל הארץ as the actualization of the הגי"ד לעמו and the הגדה של פסח with its stress on the nature of Choice and consciousness. The deepest competition is for the designation of אדם אתם and thus חסד לאומים חטאת שאינם עושין אלא לחרף אותנו becomes the great strategy of לבן-בלעם who searched for עקירת כ"ל through the prevention of the central demand here of the סולם, the integration of the organism, individual, national, universal, where the flow, the 无为, allows for the integration of all the dark past and broken links which accrue from a simple עולים vision into the fullness of a whole in which the end informs the beginning and the beginning informs the end, which is the וכל צבאם of מעשה בראשית. The attempt to destroy by recreating the “lost soul” of ארמי אובד by doing exactly what the קללות do when it comes to making the confusions of עול מלכות ועול דרך אר"ץ so overwhelming that they literally make עולם הבא impossible! The many מקורות לישראל that we have here which are meant to apply to us לדורות, from the בית המקדש-רוח הקודש-בית השואבה-לכבות האור-נדרים ומעשרות-חדר המטות – נוחה ליכבש – ולזרעך – שער שמים הרבה תפילות הרבה צדיקים - אחריך אתן את הארץ - ארמי אובד אבי means that this is the essence of הגדה and הגיד לעמו and the אד"ם השל"ם=תם=אמת in which he understood that he was the בחיר האבות (Zohar) and this creation of אדם אתם is meant to be the growth into Yisrael, which comes at the end of the נדר בבית אל or at the insistence of שר עם מלאך. The very meaning of the אנכי לא ידעתי is indeed that I never knew myself until this minute! Just at the point where we would expect the clarity of the differences between Victors and Victims, after Toledot’s brilliant presentation of the way that all of Creation awaits that difference to proceed with the awaited ואלה תולדות שמים וארץ בהבראם, just at the point where we begin to see the birth of קדושה, the בנין בית המקדש and the ויביאני אל המקום הזה, the incredible engagement of Ya’akov in the stance of the מלחמתה של תורה and נצחון ועזר מצריו, we become more and more aware of the small mistakes that in the end cost him everything, not only a happy home with לאה but including his beloved רחל and יוסף, including his רוח הקודש and his desire for יישוב בארץ ישראל ויצחק אביו. Just at the critical moment of being shown how indeed כח מעשיו הגיד לעמו is actually הגיד, i.e. what is the special definition of the אדם whom we await, אדם אתם, the אדם who awakes here at last from the תרדמה which brought him an אשה on his own way to the אשה of his “choosing”, just at that moment it turns out the minutiae trip him up as they do us all. Rabbi Weinberg 2026-05-20 09:45:36am Holistic Minutiae - An ongoing quest for understanding כח מעשיו הגיד לעמו in a way that will allow us לתת להם נחלת גויים at this moments of first true תולדות, a major turning point in that quest for creative participation, becomes here the definition of גוי שומר אמונים ויצר סמוך (ישעיהו כו) , and not surprisingly brings us to the central story of both the הגד"תי היום כי באתי אל הארץ as the actualization of the הגי"ד לעמו and the הגדה של פסח with its stress on the nature of Choice and consciousness. The deepest competition is for the designation of אדם אתם and thus חסד לאומים חטאת שאינם עושין אלא לחרף אותנו becomes the great strategy of לבן-בלעם who searched for עקירת כ"ל through the prevention of the central demand here of the סולם, the integration of the organism, individual, national, universal, where the flow, the 无为, allows for the integration of all the dark past and broken links which accrue from a simple עולים vision into the fullness of a whole in which the end informs the beginning and the beginning informs the end, which is the וכל צבאם of מעשה בראשית. The attempt to destroy by recreating the “lost soul” of ארמי אובד by doing exactly what the קללות do when it comes to making the confusions of עול מלכות ועול דרך אר"ץ so overwhelming that they literally make עולם הבא impossible! The many מקורות לישראל that we have here which are meant to apply to us לדורות, from the בית המקדש-רוח הקודש-בית השואבה-לכבות האור-נדרים ומעשרות-חדר המטות – נוחה ליכבש – ולזרעך – שער שמים הרבה תפילות הרבה צדיקים - אחריך אתן את הארץ - ארמי אובד אבי means that this is the essence of הגדה and הגיד לעמו and the אד"ם השל"ם=תם=אמת in which he understood that he was the בחיר האבות (Zohar) and this creation of אדם אתם is meant to be the growth into Yisrael, which comes at the end of the נדר בבית אל or at the insistence of שר עם מלאך. The very meaning of the אנכי לא ידעתי is indeed that I never knew myself until this minute! Just at the point where we would expect the clarity of the differences between Victors and Victims, after Toledot’s brilliant presentation of the way that all of Creation awaits that difference to proceed with the awaited ואלה תולדות שמים וארץ בהבראם, just at the point where we begin to see the birth of קדושה, the בנין בית המקדש and the ויביאני אל המקום הזה, the incredible engagement of Ya’akov in the stance of the מלחמתה של תורה and נצחון ועזר מצריו, we become more and more aware of the small mistakes that in the end cost him everything, not only a happy home with לאה but including his beloved רחל and יוסף, including his רוח הקודש and his desire for יישוב בארץ ישראל ויצחק אביו. Just at the critical moment of being shown how indeed כח מעשיו הגיד לעמו is actually הגיד, i.e. what is the special definition of the אדם whom we await, אדם אתם, the אדם who awakes here at last from the תרדמה which brought him an אשה on his own way to the אשה of his “choosing”, just at that moment it turns out the minutiae trip him up as they do us all. Rabbi Weinberg 2026-05-20 09:45:36am Holistic Minutiae - An ongoing quest for understanding כח מעשיו הגיד לעמו in a way that will allow us לתת להם נחלת גויים at this moments of first true תולדות, a major turning point in that quest for creative participation, becomes here the definition of גוי שומר אמונים ויצר סמוך (ישעיהו כו) , and not surprisingly brings us to the central story of both the הגד"תי היום כי באתי אל הארץ as the actualization of the הגי"ד לעמו and the הגדה של פסח with its stress on the nature of Choice and consciousness. The deepest competition is for the designation of אדם אתם and thus חסד לאומים חטאת שאינם עושין אלא לחרף אותנו becomes the great strategy of לבן-בלעם who searched for עקירת כ"ל through the prevention of the central demand here of the סולם, the integration of the organism, individual, national, universal, where the flow, the 无为, allows for the integration of all the dark past and broken links which accrue from a simple עולים vision into the fullness of a whole in which the end informs the beginning and the beginning informs the end, which is the וכל צבאם of מעשה בראשית. The attempt to destroy by recreating the “lost soul” of ארמי אובד by doing exactly what the קללות do when it comes to making the confusions of עול מלכות ועול דרך אר"ץ so overwhelming that they literally make עולם הבא impossible! The many מקורות לישראל that we have here which are meant to apply to us לדורות, from the בית המקדש-רוח הקודש-בית השואבה-לכבות האור-נדרים ומעשרות-חדר המטות – נוחה ליכבש – ולזרעך – שער שמים הרבה תפילות הרבה צדיקים - אחריך אתן את הארץ - ארמי אובד אבי means that this is the essence of הגדה and הגיד לעמו and the אד"ם השל"ם=תם=אמת in which he understood that he was the בחיר האבות (Zohar) and this creation of אדם אתם is meant to be the growth into Yisrael, which comes at the end of the נדר בבית אל or at the insistence of שר עם מלאך. The very meaning of the אנכי לא ידעתי is indeed that I never knew myself until this minute! Just at the point where we would expect the clarity of the differences between Victors and Victims, after Toledot’s brilliant presentation of the way that all of Creation awaits that difference to proceed with the awaited ואלה תולדות שמים וארץ בהבראם, just at the point where we begin to see the birth of קדושה, the בנין בית המקדש and the ויביאני אל המקום הזה, the incredible engagement of Ya’akov in the stance of the מלחמתה של תורה and נצחון ועזר מצריו, we become more and more aware of the small mistakes that in the end cost him everything, not only a happy home with לאה but including his beloved רחל and יוסף, including his רוח הקודש and his desire for יישוב בארץ ישראל ויצחק אביו. Just at the critical moment of being shown how indeed כח מעשיו הגיד לעמו is actually הגיד, i.e. what is the special definition of the אדם whom we await, אדם אתם, the אדם who awakes here at last from the תרדמה which brought him an אשה on his own way to the אשה of his “choosing”, just at that moment it turns out the minutiae trip him up as they do us all. Rabbi Weinberg 2026-05-20 09:45:36am Constrained Development - Transition from providing place for Being through laughter of דינא קשיא which is the בראשי"ת ברא אלוקים and the provision of space for creativity, for חידושים in meme and gene, which is the only תולדה שמים וארץ בהבראם for otherwise they are mere outgrowths of natural forces played out and share nothing with עם המלך במלאכתו. Here the דין must become משפט, and the תברכך נפש"י is the specific internal מדה of Yitzchak. Time to learn that you must no longer be sequestered but deserve the world of מטל השים ומשמני הארץ, to be struggling to overcome and to understand, and to do so with the heart of the בוגדים in penetration of the לבושין of Creation itself and thus to earn בראשי"ת וכח מעשי"ו ותולד"ה. One is either a Victim of evolution and forces beyond one’s control, and in choosing them increases one’s own victimization, or one is Victor—literally the words of the רמח"ל : מסילת ישרים פרק א - ואם יהיה לבן חיל וינצח המלחמה מכל הצדדין, הוא יהיה האדם השלם אשר יזכה לידבק בבוראו ויצא מן הפרוזדור הזה ויכנס בטרקלין לאור באור החיים. וכפי השיעור אשר כבש את יצרו ותאוותיו ונתרחק מן המרחיקים אותו מהטוב ונשתדל לדבק בו, כן ישיגהו וישמח בו: The creation in the parasha of the self-perception of Eisav that he has been victimized by Ya’akov is the ultimate irony, for the only one who has attempted to offer him the clarity of Choice was Ya’akov, and so he will do again and again. Offering him the fullness of the victimhood he so desires, or offering him the awareness for the only possibility of escaping the most profound victimization by genetic life, the Toledot of the Victim, the Selfish Gene, is by becoming aware of it and being willing to fight, to strategize, to know what you could be! This is why אליהו and Yehoshua both offer the most crazy choices, אם הבעל הוא האלהים לכו אחריו, or בחרו לכם את מי תעבדון אם את האלהים אשר עבדו אבותיכם וגו' to which the reaction was: Are you nuts?? But instead, Eisav responds as a child: He did it to me, twice he has taken advantage of me, which has been the painful reaction to Yisrael throughout the generations, most powerfully by those who sense in themselves the possibility of the צעקה גדולה ומרה for Life and Potential. You can see how easy it would be to beg יוחן עשו, for we feel it too: so close, can you not make the last step and turn the world into Paradise. And how astounding it is that the response of בארץ נכוחות יעול is the deepest proof that he cannot be among those who are potential כח מעשיו הגיד לעמו candidates for Toledot! But the stubborn childishness and blindness, the הלכה היא עשו שונא את יעקב is this profound facing up to what could have been yours had you only truly taken hold of it. This is the underlying difference of: it could only be love, which is the only answer to במ"ה אהבתנו הלא אח וגו' for what else allows Him to put up with us> It could only be Love, and that is the בהברא"ם-באברהם and the mutuality of the love that was meant to be open to Adam in גן עדן and that only we have rediscovered as an עם: הרנינו גויים עמו indeed—what did they understand that we could never figure out? It could only be love! The source of the dualism and confusion in our world of תולדות שמים וארץ בהבראם is not the mistake and confusion of Yitzhak, but the specific search for the subtlety of טוב ורע משתמשים בערבוביא which Yitzhak sought to define as the nature of בריאה and which nearly was destroyed because of the רשע ערו"ם element of ציד בפיו. It was a much bigger achievement to be able to take the שני גדיי עיזים which were themselves the אחד לשם ואחד לעזאזל and present them as if they were the raw and free חיות השדה of צידה which he sought. It is so easy to mistake the great and poetic science and search for transcendence of the West for the dualism, but its love is wrong, its heart is wrong, it never grows out of its solipsism and remains חסד לאומים חטאת, similar to those elements of Ya’akov who remain עשו-with-a-heart, such as is so common in Modern Orthodoxy, which has lost its heart entirely. To have mistaken עשו for Modern Orthodoxy is not difficult to understand, to believe in its potential for achieving Teshuva, and its underlying heart—not difficult to understand at all. But without the true possibilities of Ya’akov, there is no true confusion, merely confusion of desires. Ya’akov on the other hand, is confused and therefore creative of מלאכת שמים which must always put forth new possibilities, and the more subtle the choices the better! All the pain that we have of the “almost got it right,” all of the constant back and forth of the possibilities in Shofetim—מדת הדין, or the terrors of חזקיהו regarding שבנא, or of the Brisker Rav regarding the חזון איש וסייעתו, or of the אלו מטהרין ואלו מטמאין, indeed the need to be קונה לב מבין ולשמו"ע ולקבוע הלכה which is the ידיו רב לו ועזר מצריו, the infinite subtleties which are beyond the ken of the עם האר"ץ, only thus can there be progress in even the most basic question of נח לא לאדם להבראות and the incredible fact that נעש"ה אדם is the open question that contains within it נ'טל ע'צה ש'מאי ה'לל (ש"ך) . Yitzchak cannot be less than a מומחה לסנהדרין and דין אינו חוזר. The amazing Love-Hate relationship which defines הקב"ה in the הפטרה is the deepest expression of the problem of Yitzchak: Loving what God hates. But love/hate relationships are the subtlest expressions of the complexities of relationships! ויאהב יצחק את עשו – רבקה אהבת – כאשר אהב - כאשר אהבתי Rabbi Weinberg 2026-05-20 09:45:36am Constrained Development - Transition from providing place for Being through laughter of דינא קשיא which is the בראשי"ת ברא אלוקים and the provision of space for creativity, for חידושים in meme and gene, which is the only תולדה שמים וארץ בהבראם for otherwise they are mere outgrowths of natural forces played out and share nothing with עם המלך במלאכתו. Here the דין must become משפט, and the תברכך נפש"י is the specific internal מדה of Yitzchak. Time to learn that you must no longer be sequestered but deserve the world of מטל השים ומשמני הארץ, to be struggling to overcome and to understand, and to do so with the heart of the בוגדים in penetration of the לבושין of Creation itself and thus to earn בראשי"ת וכח מעשי"ו ותולד"ה. One is either a Victim of evolution and forces beyond one’s control, and in choosing them increases one’s own victimization, or one is Victor—literally the words of the רמח"ל : מסילת ישרים פרק א - ואם יהיה לבן חיל וינצח המלחמה מכל הצדדין, הוא יהיה האדם השלם אשר יזכה לידבק בבוראו ויצא מן הפרוזדור הזה ויכנס בטרקלין לאור באור החיים. וכפי השיעור אשר כבש את יצרו ותאוותיו ונתרחק מן המרחיקים אותו מהטוב ונשתדל לדבק בו, כן ישיגהו וישמח בו: The creation in the parasha of the self-perception of Eisav that he has been victimized by Ya’akov is the ultimate irony, for the only one who has attempted to offer him the clarity of Choice was Ya’akov, and so he will do again and again. Offering him the fullness of the victimhood he so desires, or offering him the awareness for the only possibility of escaping the most profound victimization by genetic life, the Toledot of the Victim, the Selfish Gene, is by becoming aware of it and being willing to fight, to strategize, to know what you could be! This is why אליהו and Yehoshua both offer the most crazy choices, אם הבעל הוא האלהים לכו אחריו, or בחרו לכם את מי תעבדון אם את האלהים אשר עבדו אבותיכם וגו' to which the reaction was: Are you nuts?? But instead, Eisav responds as a child: He did it to me, twice he has taken advantage of me, which has been the painful reaction to Yisrael throughout the generations, most powerfully by those who sense in themselves the possibility of the צעקה גדולה ומרה for Life and Potential. You can see how easy it would be to beg יוחן עשו, for we feel it too: so close, can you not make the last step and turn the world into Paradise. And how astounding it is that the response of בארץ נכוחות יעול is the deepest proof that he cannot be among those who are potential כח מעשיו הגיד לעמו candidates for Toledot! But the stubborn childishness and blindness, the הלכה היא עשו שונא את יעקב is this profound facing up to what could have been yours had you only truly taken hold of it. This is the underlying difference of: it could only be love, which is the only answer to במ"ה אהבתנו הלא אח וגו' for what else allows Him to put up with us> It could only be Love, and that is the בהברא"ם-באברהם and the mutuality of the love that was meant to be open to Adam in גן עדן and that only we have rediscovered as an עם: הרנינו גויים עמו indeed—what did they understand that we could never figure out? It could only be love! The source of the dualism and confusion in our world of תולדות שמים וארץ בהבראם is not the mistake and confusion of Yitzhak, but the specific search for the subtlety of טוב ורע משתמשים בערבוביא which Yitzhak sought to define as the nature of בריאה and which nearly was destroyed because of the רשע ערו"ם element of ציד בפיו. It was a much bigger achievement to be able to take the שני גדיי עיזים which were themselves the אחד לשם ואחד לעזאזל and present them as if they were the raw and free חיות השדה of צידה which he sought. It is so easy to mistake the great and poetic science and search for transcendence of the West for the dualism, but its love is wrong, its heart is wrong, it never grows out of its solipsism and remains חסד לאומים חטאת, similar to those elements of Ya’akov who remain עשו-with-a-heart, such as is so common in Modern Orthodoxy, which has lost its heart entirely. To have mistaken עשו for Modern Orthodoxy is not difficult to understand, to believe in its potential for achieving Teshuva, and its underlying heart—not difficult to understand at all. But without the true possibilities of Ya’akov, there is no true confusion, merely confusion of desires. Ya’akov on the other hand, is confused and therefore creative of מלאכת שמים which must always put forth new possibilities, and the more subtle the choices the better! All the pain that we have of the “almost got it right,” all of the constant back and forth of the possibilities in Shofetim—מדת הדין, or the terrors of חזקיהו regarding שבנא, or of the Brisker Rav regarding the חזון איש וסייעתו, or of the אלו מטהרין ואלו מטמאין, indeed the need to be קונה לב מבין ולשמו"ע ולקבוע הלכה which is the ידיו רב לו ועזר מצריו, the infinite subtleties which are beyond the ken of the עם האר"ץ, only thus can there be progress in even the most basic question of נח לא לאדם להבראות and the incredible fact that נעש"ה אדם is the open question that contains within it נ'טל ע'צה ש'מאי ה'לל (ש"ך) . Yitzchak cannot be less than a מומחה לסנהדרין and דין אינו חוזר. The amazing Love-Hate relationship which defines הקב"ה in the הפטרה is the deepest expression of the problem of Yitzchak: Loving what God hates. But love/hate relationships are the subtlest expressions of the complexities of relationships! ויאהב יצחק את עשו – רבקה אהבת – כאשר אהב - כאשר אהבתי Rabbi Weinberg 2026-05-20 09:45:36am Constrained Development - Transition from providing place for Being through laughter of דינא קשיא which is the בראשי"ת ברא אלוקים and the provision of space for creativity, for חידושים in meme and gene, which is the only תולדה שמים וארץ בהבראם for otherwise they are mere outgrowths of natural forces played out and share nothing with עם המלך במלאכתו. Here the דין must become משפט, and the תברכך נפש"י is the specific internal מדה of Yitzchak. Time to learn that you must no longer be sequestered but deserve the world of מטל השים ומשמני הארץ, to be struggling to overcome and to understand, and to do so with the heart of the בוגדים in penetration of the לבושין of Creation itself and thus to earn בראשי"ת וכח מעשי"ו ותולד"ה. One is either a Victim of evolution and forces beyond one’s control, and in choosing them increases one’s own victimization, or one is Victor—literally the words of the רמח"ל : מסילת ישרים פרק א - ואם יהיה לבן חיל וינצח המלחמה מכל הצדדין, הוא יהיה האדם השלם אשר יזכה לידבק בבוראו ויצא מן הפרוזדור הזה ויכנס בטרקלין לאור באור החיים. וכפי השיעור אשר כבש את יצרו ותאוותיו ונתרחק מן המרחיקים אותו מהטוב ונשתדל לדבק בו, כן ישיגהו וישמח בו: The creation in the parasha of the self-perception of Eisav that he has been victimized by Ya’akov is the ultimate irony, for the only one who has attempted to offer him the clarity of Choice was Ya’akov, and so he will do again and again. Offering him the fullness of the victimhood he so desires, or offering him the awareness for the only possibility of escaping the most profound victimization by genetic life, the Toledot of the Victim, the Selfish Gene, is by becoming aware of it and being willing to fight, to strategize, to know what you could be! This is why אליהו and Yehoshua both offer the most crazy choices, אם הבעל הוא האלהים לכו אחריו, or בחרו לכם את מי תעבדון אם את האלהים אשר עבדו אבותיכם וגו' to which the reaction was: Are you nuts?? But instead, Eisav responds as a child: He did it to me, twice he has taken advantage of me, which has been the painful reaction to Yisrael throughout the generations, most powerfully by those who sense in themselves the possibility of the צעקה גדולה ומרה for Life and Potential. You can see how easy it would be to beg יוחן עשו, for we feel it too: so close, can you not make the last step and turn the world into Paradise. And how astounding it is that the response of בארץ נכוחות יעול is the deepest proof that he cannot be among those who are potential כח מעשיו הגיד לעמו candidates for Toledot! But the stubborn childishness and blindness, the הלכה היא עשו שונא את יעקב is this profound facing up to what could have been yours had you only truly taken hold of it. This is the underlying difference of: it could only be love, which is the only answer to במ"ה אהבתנו הלא אח וגו' for what else allows Him to put up with us> It could only be Love, and that is the בהברא"ם-באברהם and the mutuality of the love that was meant to be open to Adam in גן עדן and that only we have rediscovered as an עם: הרנינו גויים עמו indeed—what did they understand that we could never figure out? It could only be love! The source of the dualism and confusion in our world of תולדות שמים וארץ בהבראם is not the mistake and confusion of Yitzhak, but the specific search for the subtlety of טוב ורע משתמשים בערבוביא which Yitzhak sought to define as the nature of בריאה and which nearly was destroyed because of the רשע ערו"ם element of ציד בפיו. It was a much bigger achievement to be able to take the שני גדיי עיזים which were themselves the אחד לשם ואחד לעזאזל and present them as if they were the raw and free חיות השדה of צידה which he sought. It is so easy to mistake the great and poetic science and search for transcendence of the West for the dualism, but its love is wrong, its heart is wrong, it never grows out of its solipsism and remains חסד לאומים חטאת, similar to those elements of Ya’akov who remain עשו-with-a-heart, such as is so common in Modern Orthodoxy, which has lost its heart entirely. To have mistaken עשו for Modern Orthodoxy is not difficult to understand, to believe in its potential for achieving Teshuva, and its underlying heart—not difficult to understand at all. But without the true possibilities of Ya’akov, there is no true confusion, merely confusion of desires. Ya’akov on the other hand, is confused and therefore creative of מלאכת שמים which must always put forth new possibilities, and the more subtle the choices the better! All the pain that we have of the “almost got it right,” all of the constant back and forth of the possibilities in Shofetim—מדת הדין, or the terrors of חזקיהו regarding שבנא, or of the Brisker Rav regarding the חזון איש וסייעתו, or of the אלו מטהרין ואלו מטמאין, indeed the need to be קונה לב מבין ולשמו"ע ולקבוע הלכה which is the ידיו רב לו ועזר מצריו, the infinite subtleties which are beyond the ken of the עם האר"ץ, only thus can there be progress in even the most basic question of נח לא לאדם להבראות and the incredible fact that נעש"ה אדם is the open question that contains within it נ'טל ע'צה ש'מאי ה'לל (ש"ך) . Yitzchak cannot be less than a מומחה לסנהדרין and דין אינו חוזר. The amazing Love-Hate relationship which defines הקב"ה in the הפטרה is the deepest expression of the problem of Yitzchak: Loving what God hates. But love/hate relationships are the subtlest expressions of the complexities of relationships! ויאהב יצחק את עשו – רבקה אהבת – כאשר אהב - כאשר אהבתי Rabbi Weinberg 2026-05-20 09:45:36am Constrained Development - Transition from providing place for Being through laughter of דינא קשיא which is the בראשי"ת ברא אלוקים and the provision of space for creativity, for חידושים in meme and gene, which is the only תולדה שמים וארץ בהבראם for otherwise they are mere outgrowths of natural forces played out and share nothing with עם המלך במלאכתו. Here the דין must become משפט, and the תברכך נפש"י is the specific internal מדה of Yitzchak. Time to learn that you must no longer be sequestered but deserve the world of מטל השים ומשמני הארץ, to be struggling to overcome and to understand, and to do so with the heart of the בוגדים in penetration of the לבושין of Creation itself and thus to earn בראשי"ת וכח מעשי"ו ותולד"ה. One is either a Victim of evolution and forces beyond one’s control, and in choosing them increases one’s own victimization, or one is Victor—literally the words of the רמח"ל : מסילת ישרים פרק א - ואם יהיה לבן חיל וינצח המלחמה מכל הצדדין, הוא יהיה האדם השלם אשר יזכה לידבק בבוראו ויצא מן הפרוזדור הזה ויכנס בטרקלין לאור באור החיים. וכפי השיעור אשר כבש את יצרו ותאוותיו ונתרחק מן המרחיקים אותו מהטוב ונשתדל לדבק בו, כן ישיגהו וישמח בו: The creation in the parasha of the self-perception of Eisav that he has been victimized by Ya’akov is the ultimate irony, for the only one who has attempted to offer him the clarity of Choice was Ya’akov, and so he will do again and again. Offering him the fullness of the victimhood he so desires, or offering him the awareness for the only possibility of escaping the most profound victimization by genetic life, the Toledot of the Victim, the Selfish Gene, is by becoming aware of it and being willing to fight, to strategize, to know what you could be! This is why אליהו and Yehoshua both offer the most crazy choices, אם הבעל הוא האלהים לכו אחריו, or בחרו לכם את מי תעבדון אם את האלהים אשר עבדו אבותיכם וגו' to which the reaction was: Are you nuts?? But instead, Eisav responds as a child: He did it to me, twice he has taken advantage of me, which has been the painful reaction to Yisrael throughout the generations, most powerfully by those who sense in themselves the possibility of the צעקה גדולה ומרה for Life and Potential. You can see how easy it would be to beg יוחן עשו, for we feel it too: so close, can you not make the last step and turn the world into Paradise. And how astounding it is that the response of בארץ נכוחות יעול is the deepest proof that he cannot be among those who are potential כח מעשיו הגיד לעמו candidates for Toledot! But the stubborn childishness and blindness, the הלכה היא עשו שונא את יעקב is this profound facing up to what could have been yours had you only truly taken hold of it. This is the underlying difference of: it could only be love, which is the only answer to במ"ה אהבתנו הלא אח וגו' for what else allows Him to put up with us> It could only be Love, and that is the בהברא"ם-באברהם and the mutuality of the love that was meant to be open to Adam in גן עדן and that only we have rediscovered as an עם: הרנינו גויים עמו indeed—what did they understand that we could never figure out? It could only be love! The source of the dualism and confusion in our world of תולדות שמים וארץ בהבראם is not the mistake and confusion of Yitzhak, but the specific search for the subtlety of טוב ורע משתמשים בערבוביא which Yitzhak sought to define as the nature of בריאה and which nearly was destroyed because of the רשע ערו"ם element of ציד בפיו. It was a much bigger achievement to be able to take the שני גדיי עיזים which were themselves the אחד לשם ואחד לעזאזל and present them as if they were the raw and free חיות השדה of צידה which he sought. It is so easy to mistake the great and poetic science and search for transcendence of the West for the dualism, but its love is wrong, its heart is wrong, it never grows out of its solipsism and remains חסד לאומים חטאת, similar to those elements of Ya’akov who remain עשו-with-a-heart, such as is so common in Modern Orthodoxy, which has lost its heart entirely. To have mistaken עשו for Modern Orthodoxy is not difficult to understand, to believe in its potential for achieving Teshuva, and its underlying heart—not difficult to understand at all. But without the true possibilities of Ya’akov, there is no true confusion, merely confusion of desires. Ya’akov on the other hand, is confused and therefore creative of מלאכת שמים which must always put forth new possibilities, and the more subtle the choices the better! All the pain that we have of the “almost got it right,” all of the constant back and forth of the possibilities in Shofetim—מדת הדין, or the terrors of חזקיהו regarding שבנא, or of the Brisker Rav regarding the חזון איש וסייעתו, or of the אלו מטהרין ואלו מטמאין, indeed the need to be קונה לב מבין ולשמו"ע ולקבוע הלכה which is the ידיו רב לו ועזר מצריו, the infinite subtleties which are beyond the ken of the עם האר"ץ, only thus can there be progress in even the most basic question of נח לא לאדם להבראות and the incredible fact that נעש"ה אדם is the open question that contains within it נ'טל ע'צה ש'מאי ה'לל (ש"ך) . Yitzchak cannot be less than a מומחה לסנהדרין and דין אינו חוזר. The amazing Love-Hate relationship which defines הקב"ה in the הפטרה is the deepest expression of the problem of Yitzchak: Loving what God hates. But love/hate relationships are the subtlest expressions of the complexities of relationships! ויאהב יצחק את עשו – רבקה אהבת – כאשר אהב - כאשר אהבתי Rabbi Weinberg 2026-05-20 09:45:36am Spirit of the Day - The מדת הדין that is achieved here in advance of תולדות שמים והארץ ביום ברא ה' א' ארץ ושמים is not a compromise but a commitment, for it is only מדת הדין הקשה that makes Creation possible, and that possibility lies specifically in the fact that נעשה אדם as a question cannot have an answer. The moment that you ask מה אנוש which means essentially, “For what?” you are doing what Adam did when he ran away, what Nadav and Avihu did when they were מקריב למדת הדין, trying to manipulate the fact that existence can only be present to the created when it is absolutely clear that it cannot be justified, and that it is only present through צחוק. Any level of OCD is pure destruction, the אַיֶכָה which ultimately becomes אֵיכָה. What Yitzhak achieves in the end with his laughter is what allowed Creation in the first place, and any attempt to vindicate the existence of virtuality and make it a serious competitor becomes the ultimate affront of לא יתבוששו. Adam had his chance to choose mutuality up front, but did not yet have a mature sense of humor. But once the absurdity of his situation was clear, post-אכילה he had a much greater chance at responding to the presence of ה' א' (specifically!) as He was מטייל לרוח היום, but instead chose to express the entire litany of absurdity that humans manage, all the way through ואוכל and מינות and מחרף ומגדף. Yitzchak is the בן זקוני"םin an existential sense, not a biological—after all, there were other more זקנה children from קטורה. His behavior and תיקונים here are all in the context of a זקנה and integration, a באים בימים that defines his life completely and allows him to confront איכה with the humor which אדה"ר should have confronted it in the first place, and with the opening of הכרת טובה and joy at being among the עצי הגן. Instead, the ואוכל ומינות created all the absurd human silliness of religion and self-involvement and made love impossible which is the קללות גן עדן none of which were necessary. For remarkably מדת הדין is the least judgmental thing in the world as Yitzhak ultimately proved לעתיד לבוא כי אתה אבינו! Once there is Space, there can be shared Space. איכה in this version simply means “Where did YOU come from??!” Twelve Transitions which take us step by step to the incredible Meta-Transition from כח מעשיו as justification to the beginning of the connection in קנין מערת המכפלה, which was already extant the מלחמת הרפאים starts from קרית ארבע becomes the actual קנין, to הכרת הטוב, to הגדתי היום לה' אלוקיך, breakdown was האשה אשר נתת לי which was to recognize her in אשת חיל והספד, which is the way to successfully relate to אש"ה through ימים and the שוים לטובה. It is in זקנה that the two finally meet, and the implications of mutuality that awaited אדם in גן עדן are at last expressed. This would be why the involvement of the פליט in his various guises, in love, in ממשלה, his relationship to שרה, his relationship to קרית ארבע are all relevant: both he and Avraham come from קרית ארבע, the giving over of everything, הוא אדוני, from Avraham to יצחק may be the reason that Avraham is able to use this period for pure integration, which is a function of pure זקנה. This is what happens to דוד המלך in the Haftara, and he re-enters the hurly-burly when he must (all was in his hand all along), and recognizes that it is only together with בת שבע and Avishag simultaneously that he can address the elements of בגידה that destroyed his בגדים, here is the final act of the מלכות שלמה built of pure Love where the relationship of בגידה-בגד- ח"ם- שאול וממשלה – יתבוששו - . The balance between כולם שוים לטובה and the באים בימים, of the pattern to the actual threads, demands מעשה חושב מלאכת מחשבת and consistency, vs. רוקם which is capable of utilizing the days as a mere backdrop for an unrelated pattern. The fact that the חושב can have two separate faces is similar to the מטבע זקן וזקנה ובחוק ובתולה. The intimacy that is provided by זקנה-באים בימים in place of the hurly-burly and עולם העשייה orientation of שחרית may be the source of the sense of מנחת ערב, of the gift, נענה אלא בתפילת המנחה, of לשו"ח בשדה and the quest for זקנה which was triggered by יצחק the בן לזקוניו and came to define him and his life style, a product of שמירה “…and all is well” which may be the source of the בארות which is “well”. The Rabbi Weinberg 2026-05-20 09:45:36am Spirit of the Day - The מדת הדין that is achieved here in advance of תולדות שמים והארץ ביום ברא ה' א' ארץ ושמים is not a compromise but a commitment, for it is only מדת הדין הקשה that makes Creation possible, and that possibility lies specifically in the fact that נעשה אדם as a question cannot have an answer. The moment that you ask מה אנוש which means essentially, “For what?” you are doing what Adam did when he ran away, what Nadav and Avihu did when they were מקריב למדת הדין, trying to manipulate the fact that existence can only be present to the created when it is absolutely clear that it cannot be justified, and that it is only present through צחוק. Any level of OCD is pure destruction, the אַיֶכָה which ultimately becomes אֵיכָה. What Yitzhak achieves in the end with his laughter is what allowed Creation in the first place, and any attempt to vindicate the existence of virtuality and make it a serious competitor becomes the ultimate affront of לא יתבוששו. Adam had his chance to choose mutuality up front, but did not yet have a mature sense of humor. But once the absurdity of his situation was clear, post-אכילה he had a much greater chance at responding to the presence of ה' א' (specifically!) as He was מטייל לרוח היום, but instead chose to express the entire litany of absurdity that humans manage, all the way through ואוכל and מינות and מחרף ומגדף. Yitzchak is the בן זקוני"םin an existential sense, not a biological—after all, there were other more זקנה children from קטורה. His behavior and תיקונים here are all in the context of a זקנה and integration, a באים בימים that defines his life completely and allows him to confront איכה with the humor which אדה"ר should have confronted it in the first place, and with the opening of הכרת טובה and joy at being among the עצי הגן. Instead, the ואוכל ומינות created all the absurd human silliness of religion and self-involvement and made love impossible which is the קללות גן עדן none of which were necessary. For remarkably מדת הדין is the least judgmental thing in the world as Yitzhak ultimately proved לעתיד לבוא כי אתה אבינו! Once there is Space, there can be shared Space. איכה in this version simply means “Where did YOU come from??!” Twelve Transitions which take us step by step to the incredible Meta-Transition from כח מעשיו as justification to the beginning of the connection in קנין מערת המכפלה, which was already extant the מלחמת הרפאים starts from קרית ארבע becomes the actual קנין, to הכרת הטוב, to הגדתי היום לה' אלוקיך, breakdown was האשה אשר נתת לי which was to recognize her in אשת חיל והספד, which is the way to successfully relate to אש"ה through ימים and the שוים לטובה. It is in זקנה that the two finally meet, and the implications of mutuality that awaited אדם in גן עדן are at last expressed. This would be why the involvement of the פליט in his various guises, in love, in ממשלה, his relationship to שרה, his relationship to קרית ארבע are all relevant: both he and Avraham come from קרית ארבע, the giving over of everything, הוא אדוני, from Avraham to יצחק may be the reason that Avraham is able to use this period for pure integration, which is a function of pure זקנה. This is what happens to דוד המלך in the Haftara, and he re-enters the hurly-burly when he must (all was in his hand all along), and recognizes that it is only together with בת שבע and Avishag simultaneously that he can address the elements of בגידה that destroyed his בגדים, here is the final act of the מלכות שלמה built of pure Love where the relationship of בגידה-בגד- ח"ם- שאול וממשלה – יתבוששו - . The balance between כולם שוים לטובה and the באים בימים, of the pattern to the actual threads, demands מעשה חושב מלאכת מחשבת and consistency, vs. רוקם which is capable of utilizing the days as a mere backdrop for an unrelated pattern. The fact that the חושב can have two separate faces is similar to the מטבע זקן וזקנה ובחוק ובתולה. The intimacy that is provided by זקנה-באים בימים in place of the hurly-burly and עולם העשייה orientation of שחרית may be the source of the sense of מנחת ערב, of the gift, נענה אלא בתפילת המנחה, of לשו"ח בשדה and the quest for זקנה which was triggered by יצחק the בן לזקוניו and came to define him and his life style, a product of שמירה “…and all is well” which may be the source of the בארות which is “well”. The Rabbi Weinberg 2026-05-20 09:45:36am The Discovery of Laughter - As Ramban explains, כח מעשיו הגיד לעמו is a description of the evolution of the earth and the human condition, which means that in its final version it has to explain why לא יחמוד איש את ארצך , not simply the “rights” but the innate connection that will make it inconceivable for anyone to imagine that they could have rights or even sustainability in ארץ ישראל. That means that the development of humanity is an essential part of בראשית and that is what Avraham must discover here. Indeed, up until the moment of החודש הזה לכם we are still engaged in that development, by definition of the answer of רב יצחק בבראשית! Learning these parashot force us annually to relate the latest developments in ספר תולדות האדם to the vision of מעשה בראשית, teaching us the value and care for the bathroom time of our silly lives, ורוב ימיהם הבל לפניך. The implication of the final לך לך being the ultimate vindication of the first and repeating its language, such that without it הראשונים אין בהם ממש, is the key to understanding why all the issues in the parasha repeat the events in לך לך: the ejection of Yishmael, Sara taken by the king; Investment in Sedom, comparing the 26 years of ימים רבים to the 25 years of חברון which is וישב באלני ממרא אשר בחברון (יג:יח). Indeed the פסיק between אברהם|אברהם means that there is a new one here, not simply ירא instead of only אוהב, but אוהב in a new way that allows him to be the transition to the love that will emerge into Rivka and the first love between lovers, and ultimately into the love of רות-בועז- and the דו"ד וידידיה. The transition is accomplished as a much broader imposition of the initial shock of מילה as making it clear that nature as is does not provide any bedrock whatsoever, and ultimately neither does the כ"ו דורות כי לעולם חסדו for the mistaken romantic חסד that can only become Mother Teresa andחסד לאומים חטאת which is as much a result of Darwinian driven altruism as competition itself! The ultimate doubts about the nature of reality and its assumptions which are here triggered by the עקידה have only recently become part of the fundamental awareness of science in a painful process that began with early questions that merely touched upon the nature of space and time, and with quantum mechanics touch on the deeper questions of logic, mathematics, geometry, and the supposed relationship between some external reality and consciousness. Only through the provision of placement through consciousness is it possible to act creatively with חסד and anything less is merely an extension of the שנות תוהו. Ending those years demands a new understanding of what תוהו provides and how it can be dealt with only by תפילה which changes the אד to the ענן, which necessitates here the meeting with אדם הראשון במערת המכפלה and the חפירת בארות – ניסוך המים and ultimately the first ייסוד התפילה in אברהם תיקן תפילת שחרית. This is the new תמימות which comes after the התהלכות, in contrast to נח and the רבינו בחיי there who points out that the development goes from צדיק לתמים להתהלך. But here we speak of חכמים מחוכמים. We must recognize the existential pain of not having אורחים which he is meant to discover here, because only now is his provision of חסד expanded as his own place in reality. The pain of learning that עולם הזה was always subject to his mind’s interpretation means that the angst of alienation felt by every human who suspects that the cage of life has no particular meaning and who attempts to deal with that loss through Torah or Science or Philosophy, has no real answer without דין ומצוה and this is the new חסד which is so much תפילה as אדם הראשון that he is עדיין עומ"ד even though והוא יושב – בקש לעמוד for his state becomes תפילה and this is the מקור of the עמידה that אין עמידה אלא תפילה that becomes תיקן שחרית and the essence of his ברכות זהו שאומרים אלוקי אברהם...עד יכול חותמים בכולם – מגן אברהם. This new Avraham has discovered that חסד must be completely creative, the actual power of Creation, and that it must therefore provide real placement, more real than the supposed trust in what the universes “is” to us, and thus, amazingly, כל הקובע מקום לתפילתו אלהי אברהם בעזרו! The discovery of דין by Avraham is not to provide the nature of דין to the בריות as was provided by יצחק אבינו who will then, through him, stand in אימה רתת וזיעה and ראש השנה. It was rather the discovery in the context of his מילה that כי לעולם חסדו leads to סדום ולוט, it was the recognition that the greatest thing that he could provide the נבראים was to give them specificity, a time and a place and an identity, just as הקב"ה does primarily in מעשה בראשית itself. It was the translation of עולם חסד יבנה into בראשית ברא אלוקים בדין. Which is why for the first time he is fundamentally present himself (וירא אליו ה' with no further ado, as if his presence is the given), and why his עבודה now focuses so much on the other that they become a desperate necessity for him, why for the first time the Torah describes his חסדים, why his חסד here is “unnecessary”, why we never hear of his previous חסדים. Rabbi Weinberg 2026-05-20 09:45:36am The Discovery of Laughter - As Ramban explains, כח מעשיו הגיד לעמו is a description of the evolution of the earth and the human condition, which means that in its final version it has to explain why לא יחמוד איש את ארצך , not simply the “rights” but the innate connection that will make it inconceivable for anyone to imagine that they could have rights or even sustainability in ארץ ישראל. That means that the development of humanity is an essential part of בראשית and that is what Avraham must discover here. Indeed, up until the moment of החודש הזה לכם we are still engaged in that development, by definition of the answer of רב יצחק בבראשית! Learning these parashot force us annually to relate the latest developments in ספר תולדות האדם to the vision of מעשה בראשית, teaching us the value and care for the bathroom time of our silly lives, ורוב ימיהם הבל לפניך. The implication of the final לך לך being the ultimate vindication of the first and repeating its language, such that without it הראשונים אין בהם ממש, is the key to understanding why all the issues in the parasha repeat the events in לך לך: the ejection of Yishmael, Sara taken by the king; Investment in Sedom, comparing the 26 years of ימים רבים to the 25 years of חברון which is וישב באלני ממרא אשר בחברון (יג:יח). Indeed the פסיק between אברהם|אברהם means that there is a new one here, not simply ירא instead of only אוהב, but אוהב in a new way that allows him to be the transition to the love that will emerge into Rivka and the first love between lovers, and ultimately into the love of רות-בועז- and the דו"ד וידידיה. The transition is accomplished as a much broader imposition of the initial shock of מילה as making it clear that nature as is does not provide any bedrock whatsoever, and ultimately neither does the כ"ו דורות כי לעולם חסדו for the mistaken romantic חסד that can only become Mother Teresa andחסד לאומים חטאת which is as much a result of Darwinian driven altruism as competition itself! The ultimate doubts about the nature of reality and its assumptions which are here triggered by the עקידה have only recently become part of the fundamental awareness of science in a painful process that began with early questions that merely touched upon the nature of space and time, and with quantum mechanics touch on the deeper questions of logic, mathematics, geometry, and the supposed relationship between some external reality and consciousness. Only through the provision of placement through consciousness is it possible to act creatively with חסד and anything less is merely an extension of the שנות תוהו. Ending those years demands a new understanding of what תוהו provides and how it can be dealt with only by תפילה which changes the אד to the ענן, which necessitates here the meeting with אדם הראשון במערת המכפלה and the חפירת בארות – ניסוך המים and ultimately the first ייסוד התפילה in אברהם תיקן תפילת שחרית. This is the new תמימות which comes after the התהלכות, in contrast to נח and the רבינו בחיי there who points out that the development goes from צדיק לתמים להתהלך. But here we speak of חכמים מחוכמים. We must recognize the existential pain of not having אורחים which he is meant to discover here, because only now is his provision of חסד expanded as his own place in reality. The pain of learning that עולם הזה was always subject to his mind’s interpretation means that the angst of alienation felt by every human who suspects that the cage of life has no particular meaning and who attempts to deal with that loss through Torah or Science or Philosophy, has no real answer without דין ומצוה and this is the new חסד which is so much תפילה as אדם הראשון that he is עדיין עומ"ד even though והוא יושב – בקש לעמוד for his state becomes תפילה and this is the מקור of the עמידה that אין עמידה אלא תפילה that becomes תיקן שחרית and the essence of his ברכות זהו שאומרים אלוקי אברהם...עד יכול חותמים בכולם – מגן אברהם. This new Avraham has discovered that חסד must be completely creative, the actual power of Creation, and that it must therefore provide real placement, more real than the supposed trust in what the universes “is” to us, and thus, amazingly, כל הקובע מקום לתפילתו אלהי אברהם בעזרו! The discovery of דין by Avraham is not to provide the nature of דין to the בריות as was provided by יצחק אבינו who will then, through him, stand in אימה רתת וזיעה and ראש השנה. It was rather the discovery in the context of his מילה that כי לעולם חסדו leads to סדום ולוט, it was the recognition that the greatest thing that he could provide the נבראים was to give them specificity, a time and a place and an identity, just as הקב"ה does primarily in מעשה בראשית itself. It was the translation of עולם חסד יבנה into בראשית ברא אלוקים בדין. Which is why for the first time he is fundamentally present himself (וירא אליו ה' with no further ado, as if his presence is the given), and why his עבודה now focuses so much on the other that they become a desperate necessity for him, why for the first time the Torah describes his חסדים, why his חסד here is “unnecessary”, why we never hear of his previous חסדים. Rabbi Weinberg 2026-05-20 09:45:36am Wistful Thinking - Understanding לך לך as the essential גירות based on פירוש המשניות calling it נסיון הגירות which is an entirely new sense of מה יפו פעמייך תחילה לגרים, particularly in relationship to the עלייה לרגל – כמה יפה פסיעותיהן של ישראל בשעה שעולים לרגל, for this was the essence of לך לך and indeed relates the beginning to the end, for the לך לך אל ארץ המוריה אל אחד ההרים אשר אמר אליך was just as much his original intent as the initial choice independently to go to ארץ ישראל, for as Rashi says הלוך ונסוע הנגבה – כל נסיעותיו להר המוריה. This is the entering a different space completely where physical locale is irrelevant, something so central to the development of Yisrael that the לגור שם במצרים is introduced here, along with the gift of ארץ גושן. Move on—the words that enrage every patient and friend looking for sympathy—the words that he hears after seventy years of achievement at the height of success and the נפש אשר עשו בחרן. The continuing issues in Lech Lecha are all about the implications of this new space for Avraham before the massive change of מילה, which is the instant of transition to וירא. His understanding of the implications of the earlier ברית בין הבתרים are undoubtedly what lead him to מצרים – רכוש גדול ומתנות – כמעשה ארץ מצרים ושרה – ארץ גושן והגר and allows him to complete the translation of the years of work before לך לך into a new sense of where alternative developments can take him, which include the wistful לו ישמעאל יחיה לפניך and the story of Lot and the discovery of love out of the final Ayn Rand relentless drive to independence as an evolutionary necessity to the other post-mechanical direction of evolution: systems, altruism, social structures, extended phenotypes, מלכות which are all part of ישיבה to the Milah post-evolution which posits the greater information content/creation as being ישמח השם במעשיו and ultimately providing more for המון גויים ולכל העולם כולו. All this can be done only once the original achievement was moved from its initial context which forever limited it as כאן אי אתה זוכה – רועה כסילים ירועו and specifically an evolutionary development called דרך בריית"ו של אדם (רמב"ם) into a completely new space of לך לך in which the perception of no home allows a living within ברית despite there as yet being no ברית מילה as the true beginning of עבודה and changing the world. Turns out those are completely separate steps. It is impossible to enter the world again as a בן ברית without tasting what it means to be a גר, which is כי ג"ר יהיה זרעך is so central as our history-in-Galut. This is the essential turn-around from the Territorial Imperative which is the essential base of evolutionary drives, דרך ברייתו של אדם, into a world of כח מעשיו הגי"ד לעמו which is part of the new growth into Mosaic Identity and Deep Time history so much a part of the ירושה! This is what drove Lot away into ישיבה and for the first time made the פרא אדם a possible foil for zero-context and zero-place, but in reality it is all a Zero Place, for הקב"ה מתחרט בכל יום שבראם. The preservation of the lowest level Yisrael in those able to relate to the initial years is completed here with the need for כיבוש, with the slow discovery of love through Sedom and Malchus and Geirut of the new kind, and the joining of the new rejection of intuitive sexual mores, as with Pharaoh and Avimelech and בר קפרא, the fact that we do not even know from the story anything about Avraham except the fact that he was clearly struggling with the very issues that he is commande3d on later and that his commandments were always a “C’mon already Move On” level beyond what he thought he had achieved. This is the outline approach of Ramban to כח מעשיו הגיד לעמו לתת להם נחלת גויים which here takes on a much deeper meaning. The place for this structure is through the לו ישמעאל יחיה לפניך which allows for the באשר הוא שם, a complete choice לחיות and none of חיים, but incorporating the Nomadic as if it is the real space where in reality it is merely the precursor for the true space of נביאות בעמידה ורוח הקודש which comes only after the entry into the new Earth of Avraham in ויר"א. This is the space of יונדב בן רכב who grow into סוכותיים ורוח הקודש. The power of כח מעשיו הגיד לעמו itself is sufficient to be the precursor to רוח הקודש ומילה because it is the הגדתי היום of the adventure beyond any particular moment and need, and holds within it all future development, all the way to the roots of מלכות וכללא בתרא. The fact that we know nothing about Avraham from the pasuk, only from the midrash, means that we are meant to need to work this out as part of כח מעשיו, as כללים גדולים in the Rambam give no information yet provide the basis. The struggle is what makes us part of the story of כח מעשיו and thus enables the very thing we are attempting to achieve. Going towards הר המוריה which is אחד ההרים אשר אומר אליך just as the אל הארץ אשר אראך is to where he was already going. How did he know that this was the מה יפו פעמיך, how did he know that ויר"א הנקום would tie into יראה=יראה, and that his תחילה לגרים would be forever linked to עלייה לרגל? Doing it in the way HKBH demanded was the only way to do things for himself, למען ייטב לי-למען ייטב לך והארת ימים, just as Mitzvot for us, realities. What was the difference between what he was looking for and what he found, just as our own lives are redefined by Mitzvot and doing it על פי תורה Rabbi Weinberg 2026-05-20 09:45:36am Wistful Thinking - Understanding לך לך as the essential גירות based on פירוש המשניות calling it נסיון הגירות which is an entirely new sense of מה יפו פעמייך תחילה לגרים, particularly in relationship to the עלייה לרגל – כמה יפה פסיעותיהן של ישראל בשעה שעולים לרגל, for this was the essence of לך לך and indeed relates the beginning to the end, for the לך לך אל ארץ המוריה אל אחד ההרים אשר אמר אליך was just as much his original intent as the initial choice independently to go to ארץ ישראל, for as Rashi says הלוך ונסוע הנגבה – כל נסיעותיו להר המוריה. This is the entering a different space completely where physical locale is irrelevant, something so central to the development of Yisrael that the לגור שם במצרים is introduced here, along with the gift of ארץ גושן. Move on—the words that enrage every patient and friend looking for sympathy—the words that he hears after seventy years of achievement at the height of success and the נפש אשר עשו בחרן. The continuing issues in Lech Lecha are all about the implications of this new space for Avraham before the massive change of מילה, which is the instant of transition to וירא. His understanding of the implications of the earlier ברית בין הבתרים are undoubtedly what lead him to מצרים – רכוש גדול ומתנות – כמעשה ארץ מצרים ושרה – ארץ גושן והגר and allows him to complete the translation of the years of work before לך לך into a new sense of where alternative developments can take him, which include the wistful לו ישמעאל יחיה לפניך and the story of Lot and the discovery of love out of the final Ayn Rand relentless drive to independence as an evolutionary necessity to the other post-mechanical direction of evolution: systems, altruism, social structures, extended phenotypes, מלכות which are all part of ישיבה to the Milah post-evolution which posits the greater information content/creation as being ישמח השם במעשיו and ultimately providing more for המון גויים ולכל העולם כולו. All this can be done only once the original achievement was moved from its initial context which forever limited it as כאן אי אתה זוכה – רועה כסילים ירועו and specifically an evolutionary development called דרך בריית"ו של אדם (רמב"ם) into a completely new space of לך לך in which the perception of no home allows a living within ברית despite there as yet being no ברית מילה as the true beginning of עבודה and changing the world. Turns out those are completely separate steps. It is impossible to enter the world again as a בן ברית without tasting what it means to be a גר, which is כי ג"ר יהיה זרעך is so central as our history-in-Galut. This is the essential turn-around from the Territorial Imperative which is the essential base of evolutionary drives, דרך ברייתו של אדם, into a world of כח מעשיו הגי"ד לעמו which is part of the new growth into Mosaic Identity and Deep Time history so much a part of the ירושה! This is what drove Lot away into ישיבה and for the first time made the פרא אדם a possible foil for zero-context and zero-place, but in reality it is all a Zero Place, for הקב"ה מתחרט בכל יום שבראם. The preservation of the lowest level Yisrael in those able to relate to the initial years is completed here with the need for כיבוש, with the slow discovery of love through Sedom and Malchus and Geirut of the new kind, and the joining of the new rejection of intuitive sexual mores, as with Pharaoh and Avimelech and בר קפרא, the fact that we do not even know from the story anything about Avraham except the fact that he was clearly struggling with the very issues that he is commande3d on later and that his commandments were always a “C’mon already Move On” level beyond what he thought he had achieved. This is the outline approach of Ramban to כח מעשיו הגיד לעמו לתת להם נחלת גויים which here takes on a much deeper meaning. The place for this structure is through the לו ישמעאל יחיה לפניך which allows for the באשר הוא שם, a complete choice לחיות and none of חיים, but incorporating the Nomadic as if it is the real space where in reality it is merely the precursor for the true space of נביאות בעמידה ורוח הקודש which comes only after the entry into the new Earth of Avraham in ויר"א. This is the space of יונדב בן רכב who grow into סוכותיים ורוח הקודש. The power of כח מעשיו הגיד לעמו itself is sufficient to be the precursor to רוח הקודש ומילה because it is the הגדתי היום of the adventure beyond any particular moment and need, and holds within it all future development, all the way to the roots of מלכות וכללא בתרא. The fact that we know nothing about Avraham from the pasuk, only from the midrash, means that we are meant to need to work this out as part of כח מעשיו, as כללים גדולים in the Rambam give no information yet provide the basis. The struggle is what makes us part of the story of כח מעשיו and thus enables the very thing we are attempting to achieve. Going towards הר המוריה which is אחד ההרים אשר אומר אליך just as the אל הארץ אשר אראך is to where he was already going. How did he know that this was the מה יפו פעמיך, how did he know that ויר"א הנקום would tie into יראה=יראה, and that his תחילה לגרים would be forever linked to עלייה לרגל? Doing it in the way HKBH demanded was the only way to do things for himself, למען ייטב לי-למען ייטב לך והארת ימים, just as Mitzvot for us, realities. What was the difference between what he was looking for and what he found, just as our own lives are redefined by Mitzvot and doing it על פי תורה Rabbi Weinberg 2026-05-20 09:45:36am Phase Transitions (The Martian) - Understanding the entire parasha as a transition to Avraham, along with the transitioning away from all the issues of the first ten generations. The opening hint is central, for the simple conceptual difference of the independence level involved between את-לפני is insufficient to give us usable insight into Avraham, and it is the only hint we receive! It is also insufficient to account for the qualitative difference of the set, unless we arbitrarily define the set as the set of those who are מתהלך לפני which seems tautological. It also does not define a qualitative difference of the התהלכות per se from that of חנוך ונח, only in how powerful the התהלכות is, but that is quantitative. Unless the set is the same as the Space, and indeed the difference is the אדם and his universe per se, which means that the farming of נח has to be appreciated itself as a change in the Space of the world not just as a New Age-like tree hugging, but as an extension of Sukkot and it’s יסכ"ה which appears here. Which means that the only transition that really makes sense is the space that allows for את or לפני and that itself changes the quality of the התהלכות, much as the transition between insect and mammal would change the experience of attraction to a flower from a fact like magnetism to a satisfaction like attraction and into human as beauty or possibly romantic infatuation and in Yisrael into beauty as Love. Which would explain also the difference in quality of the חסד from אדם ובהמה וריח ניחוח into the חסד לבני אדם which becomes אברהם in the transition from אב לארם לאב לכל העולם כולו. This is why the ותנח התיבה is according to the בעל הטורים a transition into רוח הקודש as per ותנח עליהם הרוח. In this Space transition, only a certain התהלכות can take place, for it is no longer a space that even allows for א"ת because it is not filled with האלהים, but requires construction of אלהי הארץ which is achieved only by Avraham himself. Therefore it only allows לפני whereas the space of נח is מלא כל הארץ כבודו and thus only allows for א"ת. Rabbi Weinberg 2026-05-20 09:45:36am Phase Transitions (The Martian) - Understanding the entire parasha as a transition to Avraham, along with the transitioning away from all the issues of the first ten generations. The opening hint is central, for the simple conceptual difference of the independence level involved between את-לפני is insufficient to give us usable insight into Avraham, and it is the only hint we receive! It is also insufficient to account for the qualitative difference of the set, unless we arbitrarily define the set as the set of those who are מתהלך לפני which seems tautological. It also does not define a qualitative difference of the התהלכות per se from that of חנוך ונח, only in how powerful the התהלכות is, but that is quantitative. Unless the set is the same as the Space, and indeed the difference is the אדם and his universe per se, which means that the farming of נח has to be appreciated itself as a change in the Space of the world not just as a New Age-like tree hugging, but as an extension of Sukkot and it’s יסכ"ה which appears here. Which means that the only transition that really makes sense is the space that allows for את or לפני and that itself changes the quality of the התהלכות, much as the transition between insect and mammal would change the experience of attraction to a flower from a fact like magnetism to a satisfaction like attraction and into human as beauty or possibly romantic infatuation and in Yisrael into beauty as Love. Which would explain also the difference in quality of the חסד from אדם ובהמה וריח ניחוח into the חסד לבני אדם which becomes אברהם in the transition from אב לארם לאב לכל העולם כולו. This is why the ותנח התיבה is according to the בעל הטורים a transition into רוח הקודש as per ותנח עליהם הרוח. In this Space transition, only a certain התהלכות can take place, for it is no longer a space that even allows for א"ת because it is not filled with האלהים, but requires construction of אלהי הארץ which is achieved only by Avraham himself. Therefore it only allows לפני whereas the space of נח is מלא כל הארץ כבודו and thus only allows for א"ת. Rabbi Weinberg 2026-05-20 09:45:36am A New Hope - Rabbi Weinberg 2026-05-20 09:45:36am A New Hope - Rabbi Weinberg 2026-05-20 09:45:36am Enriched Terror - Rabbi Weinberg 2026-05-20 09:45:36am Enriched Terror - Rabbi Weinberg 2026-05-20 09:45:36am The Pursuit of Happiness - The three important elements of צום גדליה: (a) Learning the real meaning of non-personalization in terms of לשון הרע (b) Learning the non-creativity in which there are no true heuristics (just come to the problem with the same assumptions with which you started and just don’t speak לשון הרע (c) The making of God as your witness can only follow teshuva because the innocent assumptions are always wrong (the lesson of how יוחנן בן קרח give away everything because the witness was only of what he had already decided, though it was at the end of the עשרת הימים. This means that the עבודת היום is the translation of the Teshuva of the נצבים היו"ם into a new מאיר, understanding that מציבים אתכם implies a world of heuristics based on failure in a world built of a ה'. This is based on an understanding of נצבים as being the essence of Teshuva, redefining all the המצוה הזאת as an entity of Teshuva, just as the נסתרות are not the hidden presence of the love of the שכינה, but actually is the שכינה as love. In this vision, the זכרונות are the endless input of the world’s self-discovery of צביונם and also the incredible connection to the love of Life itself, not Life as we imagine it but as אדם was meant to be, מקצה השמים עד קצה השמים ומארץ לשמים. What Life means on its terms, עתניאל בן קנז, and אלא אם כן נכשל. The idea of ובחרת בחיים actually is Teshuva in this sense, and the אתה תומך גורלי is the אהבה הנסתרת. This explains the Seventh Perek fully: the interrelationship of the individual’s teshuva as a description of Life כדי שימות והוא בעל תשובה , its relationship to the כלל ישראל as the expression of a world which is Teshuva, a world made so easy to fall out of, and the discovery of the post-Teshuva innocence, its relationship to ה' ה' of the 13 middot, as is precisely יוחנן בן קרח Being and the מצוות תמידיות not עשייה, just as the individual’s state of being and state of life in Perek 7, as related to the consciousness of יום הזכרון Rabbi Weinberg 2026-05-20 09:45:36am The Pursuit of Happiness - The three important elements of צום גדליה: (a) Learning the real meaning of non-personalization in terms of לשון הרע (b) Learning the non-creativity in which there are no true heuristics (just come to the problem with the same assumptions with which you started and just don’t speak לשון הרע (c) The making of God as your witness can only follow teshuva because the innocent assumptions are always wrong (the lesson of how יוחנן בן קרח give away everything because the witness was only of what he had already decided, though it was at the end of the עשרת הימים. This means that the עבודת היום is the translation of the Teshuva of the נצבים היו"ם into a new מאיר, understanding that מציבים אתכם implies a world of heuristics based on failure in a world built of a ה'. This is based on an understanding of נצבים as being the essence of Teshuva, redefining all the המצוה הזאת as an entity of Teshuva, just as the נסתרות are not the hidden presence of the love of the שכינה, but actually is the שכינה as love. In this vision, the זכרונות are the endless input of the world’s self-discovery of צביונם and also the incredible connection to the love of Life itself, not Life as we imagine it but as אדם was meant to be, מקצה השמים עד קצה השמים ומארץ לשמים. What Life means on its terms, עתניאל בן קנז, and אלא אם כן נכשל. The idea of ובחרת בחיים actually is Teshuva in this sense, and the אתה תומך גורלי is the אהבה הנסתרת. This explains the Seventh Perek fully: the interrelationship of the individual’s teshuva as a description of Life כדי שימות והוא בעל תשובה , its relationship to the כלל ישראל as the expression of a world which is Teshuva, a world made so easy to fall out of, and the discovery of the post-Teshuva innocence, its relationship to ה' ה' of the 13 middot, as is precisely יוחנן בן קרח Being and the מצוות תמידיות not עשייה, just as the individual’s state of being and state of life in Perek 7, as related to the consciousness of יום הזכרון Rabbi Weinberg 2026-05-20 09:45:36am States of Universe - The inordinate importance of מקום [ותבואו אל המקום הזה – הר גריזים והר עיבל – כי תבוא – כי באתי – ויביאנו אל המקום הזה] as a completely new concept which is touched upon by Rashi’s: - עתה אתם רואים עצמכם בגדולה וכבוד which in conjunction with ויצא סיחן מלך חשבון ועוג מלך הבשן לקראתנו למלחמה ונכם does not only mean “you are in a good place/space” but is a state of interrelated נפש-עולם-זמן, and thus relates deeply to definitions and דין, and explains why choice would be so related to the actual location in ארץ ישראל. Rashi does not mean to imply that the use of מקום is metaphorical; he includes the broadest sense of מקום which was obviously reflected in the literal power of the place which is blithely lifted from the hands of the strongest giant on earth, and handed over to a serious owner. This concept of מקום as a phase-space state of the universe is reflected in Rosh haShanah דין which manages to incorporate three ingredients: the year, the world as a whole, and the הביטו לנפשותיכם, touching עולם-שנה-נפש as a state-of-universe incorporated into the הרת עולם reflecting the ובחרת בחיים at that moment, forever. How easy it is to mistake the impact of מקום on something as the essential expression of a Place, where in reality the connection between items and people and place is delicate and easily broken. It was a great discovery to realize that in actuality what was once an accurate depiction and dramatic exposition of a place could just as easily betray and hide it, subsumed by new concerns, new owners, new lovers, new contexts. Why indeed should the most subtle connection, the one to מקום, be the one most powerful? But what is amazing is that מקום per se is indeed imperishable and הארץ לעולם עומדת takes on a more profound meaning than its shallow surface. Those existential presences and clarities remain forever undiminished, awaiting rediscovery by one who can see through the מצבה פעם אהובה ועתה שנואה. The same insight holds true in the broadening of what is meant by מקום in terms of a Life as well, for the externals which were once so deeply associated, magical and laced with beautiful זכרונות beyond mere memories, can be easily separated by the perversions of changes concerns, contexts, conceptions, and beliefs. But the underlying מקום of the life remains, providing still a נצח to all which once pulsed within when there was still magic and commitment, changeless, באמונתו יחיה come hell or high water. This Place of a Life is a placeholder for נצחיות as well, maintaining the connections of all that were real in there time to its power no matter how much has been lost. Indeed, its new elements may be a more powerful expression of that Life than the old perverted relationships, institutions, even children and jobs and homes. This is the deepest expression of למען תשכילו את כל אשר תעשון which is the actual connection of what you have come to understand and keep, and how it becomes more and more an expression of the way of the world, how things come to be, are meant to be as part of ראשית, we did our share now You “do” your share, Ya’akov’s עשר אעשרנו לך, the רבינו בחיי’s כבד את ה' מהונך meaning your good voice. This explains the connection of articulation to the possibility of communication, exactly the same relationship of the concept to its השכלה והצלחה (see א"ע) . This is the issue of לשמה and its direct connection to what it is rather than to anything to which it could bring you. It is also the autopoietic sense of ועשיתם אתם כאילו עשאן לדברי תורה...כאילו עשאו לעצמו (סנהדרין צט:) which is the deepest sense of the connection that allows articulation to oneself, allows speaking to the Universe/Kohen, that allows complete דעת The sense of an ע"ת or מקום that is a state of the universe is expressed in the Haftara of בעתה אחישנה, which connects directly to the מדרש הגדול: miraculous insanity of the sudden appearance of a complete nation overnight presented itself to me as a speeded up time-lapse video. This is exactly what it would look like in its own time-frame if we did not live such absurdly short lives, such that “in its own time-frame (i.e. בעתה) it would be immediate (אחישנה). Imagine what such a video would look like! Old sepia colored and lifeless expanses sprouting forests and fields, then rapidly burgeoning and broadening criss-crossing roads and railways, tens and then tens of millions lines of communication and traveling units, a few thousand buildings to massive skyscrapers and never sleeping cities, all within one minute…. Rabbi Weinberg 2026-05-20 09:45:36am States of Universe - The inordinate importance of מקום [ותבואו אל המקום הזה – הר גריזים והר עיבל – כי תבוא – כי באתי – ויביאנו אל המקום הזה] as a completely new concept which is touched upon by Rashi’s: - עתה אתם רואים עצמכם בגדולה וכבוד which in conjunction with ויצא סיחן מלך חשבון ועוג מלך הבשן לקראתנו למלחמה ונכם does not only mean “you are in a good place/space” but is a state of interrelated נפש-עולם-זמן, and thus relates deeply to definitions and דין, and explains why choice would be so related to the actual location in ארץ ישראל. Rashi does not mean to imply that the use of מקום is metaphorical; he includes the broadest sense of מקום which was obviously reflected in the literal power of the place which is blithely lifted from the hands of the strongest giant on earth, and handed over to a serious owner. This concept of מקום as a phase-space state of the universe is reflected in Rosh haShanah דין which manages to incorporate three ingredients: the year, the world as a whole, and the הביטו לנפשותיכם, touching עולם-שנה-נפש as a state-of-universe incorporated into the הרת עולם reflecting the ובחרת בחיים at that moment, forever. How easy it is to mistake the impact of מקום on something as the essential expression of a Place, where in reality the connection between items and people and place is delicate and easily broken. It was a great discovery to realize that in actuality what was once an accurate depiction and dramatic exposition of a place could just as easily betray and hide it, subsumed by new concerns, new owners, new lovers, new contexts. Why indeed should the most subtle connection, the one to מקום, be the one most powerful? But what is amazing is that מקום per se is indeed imperishable and הארץ לעולם עומדת takes on a more profound meaning than its shallow surface. Those existential presences and clarities remain forever undiminished, awaiting rediscovery by one who can see through the מצבה פעם אהובה ועתה שנואה. The same insight holds true in the broadening of what is meant by מקום in terms of a Life as well, for the externals which were once so deeply associated, magical and laced with beautiful זכרונות beyond mere memories, can be easily separated by the perversions of changes concerns, contexts, conceptions, and beliefs. But the underlying מקום of the life remains, providing still a נצח to all which once pulsed within when there was still magic and commitment, changeless, באמונתו יחיה come hell or high water. This Place of a Life is a placeholder for נצחיות as well, maintaining the connections of all that were real in there time to its power no matter how much has been lost. Indeed, its new elements may be a more powerful expression of that Life than the old perverted relationships, institutions, even children and jobs and homes. This is the deepest expression of למען תשכילו את כל אשר תעשון which is the actual connection of what you have come to understand and keep, and how it becomes more and more an expression of the way of the world, how things come to be, are meant to be as part of ראשית, we did our share now You “do” your share, Ya’akov’s עשר אעשרנו לך, the רבינו בחיי’s כבד את ה' מהונך meaning your good voice. This explains the connection of articulation to the possibility of communication, exactly the same relationship of the concept to its השכלה והצלחה (see א"ע) . This is the issue of לשמה and its direct connection to what it is rather than to anything to which it could bring you. It is also the autopoietic sense of ועשיתם אתם כאילו עשאן לדברי תורה...כאילו עשאו לעצמו (סנהדרין צט:) which is the deepest sense of the connection that allows articulation to oneself, allows speaking to the Universe/Kohen, that allows complete דעת The sense of an ע"ת or מקום that is a state of the universe is expressed in the Haftara of בעתה אחישנה, which connects directly to the מדרש הגדול: miraculous insanity of the sudden appearance of a complete nation overnight presented itself to me as a speeded up time-lapse video. This is exactly what it would look like in its own time-frame if we did not live such absurdly short lives, such that “in its own time-frame (i.e. בעתה) it would be immediate (אחישנה). Imagine what such a video would look like! Old sepia colored and lifeless expanses sprouting forests and fields, then rapidly burgeoning and broadening criss-crossing roads and railways, tens and then tens of millions lines of communication and traveling units, a few thousand buildings to massive skyscrapers and never sleeping cities, all within one minute…. Rabbi Weinberg 2026-05-20 09:45:36am Ecosystems - The Parasha is not about the יציאה למלחמה which is actually last week, but about the roots of war in the nature of כיבוש and the human condition, which allows action of even the individual to take the next step in advancing Earth and its terraforming/כיבוש, but only if he is at that point completely part of the continued advance, and becomes literally invulnerable as described by Rambam הלכות מלכים, in the דינים גר תושב and the war to force שבע מצוות בני נח. This is a completely different understanding of the nature of life, evolution, complexity, and the relationship to מצוה as something that is not part of simple causality. It is this same understanding that allows for the first time the description of חודש אלול as the ירח ימים that makes a complete restatement of מצוה and the relationship to an integrity, a תמים תהיה, that for the first time allows an escape from the holism that is nonetheless part of a חכמים מחוכמים instead of a world of complexity and non causality, which is so important to the nature of Teshuva. The impact of tainted integrity, tainted relationships, the law of unintended consequences. Without this level of new תמימות-נכונה you have no right to כיבוש! Here is the beginning of the massive change that the 36 days of Moshe were meant to achieve, an entirely new meta-vision that can take us from the simple ראה ברכה וקללה to the individual to the total relationship to the nature of Life and the integrated נתתי לפניכם the entire Creation. This is the true 3 dimensional ראייה as opposed to the 2-D reality that was involved with the earth and Adam. The context of such תמימות is now necessary to see that path, and the path continues ישר though you will have no idea of what that straight is unless you are aware of of נכונה וצריך אתה לדעת. An entirely new עשיית מצוות emerges as the last stages of preparation for the deeper ראה נתתי לפניך היום את החיים ואת הטוב which requires the recognition of מצוות as part of an entire level of interconnected reality, a veritable ecosystem of interconnected גוררת which seems as absurd to the unaware as hearing that the incredible achievement of draining of the Hula will need to be undone at immense cost because of the vast interconnected damage to the entirety of ארץ ישראל. Anything less is a relationship to מצוות entirely within a human-oriented system of understanding and need, and this is the last stage of the escape of מי ברש זאת מישכם רמוס חצרי which continued in עקב with a simple concept of creating one’s own hierarchy of מצוה to the discovery here of an interlinked world of מצוה ועבירה. Only thus can one be completely linked to the broader ברית-בריאה-כניסה לארץ and to the understanding of how this is חיים וטוב. This is the equivalent from the human perspective of the צריך אתה לידע in Perek 5 and in the concept of עריכה which is the essence of דין. It is a complete departure, especially when one reads the ספרי regarding not thinking of the particular מצוה or worrying about the particular עבירה , from the opening of the Ramabm הלכות תשובה which only concerns itself with the particular מצוה though is careful to begin with כל מצות שבתורה, for that was pre-עריכה, pre-בחירה, pre-חיים ומות. Rabbi Weinberg 2026-05-20 09:45:36am Ecosystems - The Parasha is not about the יציאה למלחמה which is actually last week, but about the roots of war in the nature of כיבוש and the human condition, which allows action of even the individual to take the next step in advancing Earth and its terraforming/כיבוש, but only if he is at that point completely part of the continued advance, and becomes literally invulnerable as described by Rambam הלכות מלכים, in the דינים גר תושב and the war to force שבע מצוות בני נח. This is a completely different understanding of the nature of life, evolution, complexity, and the relationship to מצוה as something that is not part of simple causality. It is this same understanding that allows for the first time the description of חודש אלול as the ירח ימים that makes a complete restatement of מצוה and the relationship to an integrity, a תמים תהיה, that for the first time allows an escape from the holism that is nonetheless part of a חכמים מחוכמים instead of a world of complexity and non causality, which is so important to the nature of Teshuva. The impact of tainted integrity, tainted relationships, the law of unintended consequences. Without this level of new תמימות-נכונה you have no right to כיבוש! Here is the beginning of the massive change that the 36 days of Moshe were meant to achieve, an entirely new meta-vision that can take us from the simple ראה ברכה וקללה to the individual to the total relationship to the nature of Life and the integrated נתתי לפניכם the entire Creation. This is the true 3 dimensional ראייה as opposed to the 2-D reality that was involved with the earth and Adam. The context of such תמימות is now necessary to see that path, and the path continues ישר though you will have no idea of what that straight is unless you are aware of of נכונה וצריך אתה לדעת. An entirely new עשיית מצוות emerges as the last stages of preparation for the deeper ראה נתתי לפניך היום את החיים ואת הטוב which requires the recognition of מצוות as part of an entire level of interconnected reality, a veritable ecosystem of interconnected גוררת which seems as absurd to the unaware as hearing that the incredible achievement of draining of the Hula will need to be undone at immense cost because of the vast interconnected damage to the entirety of ארץ ישראל. Anything less is a relationship to מצוות entirely within a human-oriented system of understanding and need, and this is the last stage of the escape of מי ברש זאת מישכם רמוס חצרי which continued in עקב with a simple concept of creating one’s own hierarchy of מצוה to the discovery here of an interlinked world of מצוה ועבירה. Only thus can one be completely linked to the broader ברית-בריאה-כניסה לארץ and to the understanding of how this is חיים וטוב. This is the equivalent from the human perspective of the צריך אתה לידע in Perek 5 and in the concept of עריכה which is the essence of דין. It is a complete departure, especially when one reads the ספרי regarding not thinking of the particular מצוה or worrying about the particular עבירה , from the opening of the Ramabm הלכות תשובה which only concerns itself with the particular מצוה though is careful to begin with כל מצות שבתורה, for that was pre-עריכה, pre-בחירה, pre-חיים ומות. Rabbi Weinberg 2026-05-20 09:45:36am Unlimited Exposure - The antithetical directions of the parasha provide the keys to the central theme. On the one hand the clear change of direction from רבים to יחיד, (from עיר הנידחת to האיש ההוא או את האשה ההיא ; from אחינו המסו את לבבנו to יחיד לא ימס לבב אחיו; from כי ירחק ממך וחיוב שחיטה ובשר תאוה to כי ירחק והלוי בכל אות נפשו) from ideas to feelings and motivations (ימס – תמים תהיה --בכל אות נפשו – לבלתי רום לבבו – שום תשים אימתו – האדם עץ השדה – אל תיראו ואל תחפזו ואל תערצו – ירא ורך הלבב – כאשר זמ"ם ולא כאשר עשה – על אויביכם, אין אלו אחיכם...אינם מרחמים עליכם –שונא לרעהו סופו לעבור על מצוה חמורה – לא תחוס עינך מה אנו הורגים את זה –והוא לא שונא לו מתמול שלשום – כי יחם לבבו –בזדון – בזדון – אשר יזי"ד) and on the other hand the overall structure of society, the courts, the police, the king, the army, the כהן ולוי, the נביא. Seeing that even the broad perspective of societal infrastructure focuses on the vulnerability of the human being who serves as the king or the judge, the concession in the actual creation of the נביא to fears and needs, ככל אשר שאלת, the glossing over of two completely different functions of נביא as if they are the same shows that in essence they are, that ככל אשר שאלת means you need someone to stand by me (Rambam שאין הנביא עומ"ד לנו ) besides the ציווי, for otherwise also how explain the partial ככל אשר שאלת which שאלה is never explained, as Ramban points out—the point here is the fear and the need for that Presence to be available. This points to an intense correlation of the two functions of נביא according to Rambam: Dealing with fears and vulnerabilities in a way that does not violate the תמימי דעות is no different than שום תשים עליך מלך despite the fact that it is ככל הגויים which is a fear: but you must be the ones to do it as part of your growth, just as you must make those roads, just as you must be careful not to allow your vision to be clouded as a דיין, just as you must be careful of הטיית הלב-שיבת מצרים-רם לבב as even שלמה המלך. The deepest תמים תהיה the, in this approach, is the integration of even the dangers, fears, the inevitable deteriorations whether of roads or road security and muggers, whether of the integrity of the courts or the selflessness of the king, whether of the terror of war and the danger of defining either morality or morale downwards, the תמים תהיה ע"ם השם אלוקיך implies that this is the deepest sharing, the path together and how you arrived there. The impact of a moment for your forever, the things you thought you left behind… This is true in the understanding that there is no big deal in קריעת ים סוף, קריעת הירדן, עוג, סיחון except for you as children, but that the same will be true when you are the Biggest Dude in the Milky Way Galaxy. The infantile science and experience are forever part of life and the endlessly precious participation of Life with Me, טוב ארוחת ירק ואהבה שם. There can be no living in your highest moments, for then you have no life at all, and surely nothing to share. Only the unlimited exposure that you face up to can prevent to depravity, and only it can allow you to share completely, total exposure. The new דרישה of וקמת ועלית that allows not merely bringing things to the עבודת המקדש, the יראה-יראה, but deriving things from the לוחות הגזית ולשכת הגזית. This is the new participation to ציון דורש אין לה and the way that דור דור ודרושיו finally provides a link not only to the production of the genes that are in our past, but to the Torah that is in our future, building וקמת ועלית – ודרשת והגידו לך את דבר המשפט. This is the nature of the very שלום-שולמית-נתיבותיה שלום – עושה שלום במרומיו and the introduction and closing of רבינו בחיי who makes the entirety of this parasha, the entirety of the history of the שולמית ישראל, of the Integrated King Shelomo, of the מלך שהשלום שלו, and of the individual short-but- שלום life that holds itself in its hands from cradle to grave from childhood embarrassments to the few minutes of sanity and clarity, the שובי שובי of each individual who can hear the Voice in לך אמר לבי: בקשו פני and can respond on behalf of בקשו כל ישראל (רש"י) that את פניך ה' אבקש. Nothing else provides the sharing between all the דורות, all the past and future as a single experience, which is so much a part of the שולמית, so much a part of the story of ראשית, so much a theme in the Gemara and its stories and ambience, so much תלמידי חכמים מרבים שלום בעולם – בוניך ציון, Yisrael as builders of שלום even in War. This changes the nature of תפילה, for suddenly the וקמת ועליתי speaks of your דרישה and your ignorance and weakness and fears and failures, and now בקשה perhaps is as importance as תחנונים. Rabbi Weinberg 2026-05-20 09:45:36am Unlimited Exposure - The antithetical directions of the parasha provide the keys to the central theme. On the one hand the clear change of direction from רבים to יחיד, (from עיר הנידחת to האיש ההוא או את האשה ההיא ; from אחינו המסו את לבבנו to יחיד לא ימס לבב אחיו; from כי ירחק ממך וחיוב שחיטה ובשר תאוה to כי ירחק והלוי בכל אות נפשו) from ideas to feelings and motivations (ימס – תמים תהיה --בכל אות נפשו – לבלתי רום לבבו – שום תשים אימתו – האדם עץ השדה – אל תיראו ואל תחפזו ואל תערצו – ירא ורך הלבב – כאשר זמ"ם ולא כאשר עשה – על אויביכם, אין אלו אחיכם...אינם מרחמים עליכם –שונא לרעהו סופו לעבור על מצוה חמורה – לא תחוס עינך מה אנו הורגים את זה –והוא לא שונא לו מתמול שלשום – כי יחם לבבו –בזדון – בזדון – אשר יזי"ד) and on the other hand the overall structure of society, the courts, the police, the king, the army, the כהן ולוי, the נביא. Seeing that even the broad perspective of societal infrastructure focuses on the vulnerability of the human being who serves as the king or the judge, the concession in the actual creation of the נביא to fears and needs, ככל אשר שאלת, the glossing over of two completely different functions of נביא as if they are the same shows that in essence they are, that ככל אשר שאלת means you need someone to stand by me (Rambam שאין הנביא עומ"ד לנו ) besides the ציווי, for otherwise also how explain the partial ככל אשר שאלת which שאלה is never explained, as Ramban points out—the point here is the fear and the need for that Presence to be available. This points to an intense correlation of the two functions of נביא according to Rambam: Dealing with fears and vulnerabilities in a way that does not violate the תמימי דעות is no different than שום תשים עליך מלך despite the fact that it is ככל הגויים which is a fear: but you must be the ones to do it as part of your growth, just as you must make those roads, just as you must be careful not to allow your vision to be clouded as a דיין, just as you must be careful of הטיית הלב-שיבת מצרים-רם לבב as even שלמה המלך. The deepest תמים תהיה the, in this approach, is the integration of even the dangers, fears, the inevitable deteriorations whether of roads or road security and muggers, whether of the integrity of the courts or the selflessness of the king, whether of the terror of war and the danger of defining either morality or morale downwards, the תמים תהיה ע"ם השם אלוקיך implies that this is the deepest sharing, the path together and how you arrived there. The impact of a moment for your forever, the things you thought you left behind… This is true in the understanding that there is no big deal in קריעת ים סוף, קריעת הירדן, עוג, סיחון except for you as children, but that the same will be true when you are the Biggest Dude in the Milky Way Galaxy. The infantile science and experience are forever part of life and the endlessly precious participation of Life with Me, טוב ארוחת ירק ואהבה שם. There can be no living in your highest moments, for then you have no life at all, and surely nothing to share. Only the unlimited exposure that you face up to can prevent to depravity, and only it can allow you to share completely, total exposure. The new דרישה of וקמת ועלית that allows not merely bringing things to the עבודת המקדש, the יראה-יראה, but deriving things from the לוחות הגזית ולשכת הגזית. This is the new participation to ציון דורש אין לה and the way that דור דור ודרושיו finally provides a link not only to the production of the genes that are in our past, but to the Torah that is in our future, building וקמת ועלית – ודרשת והגידו לך את דבר המשפט. This is the nature of the very שלום-שולמית-נתיבותיה שלום – עושה שלום במרומיו and the introduction and closing of רבינו בחיי who makes the entirety of this parasha, the entirety of the history of the שולמית ישראל, of the Integrated King Shelomo, of the מלך שהשלום שלו, and of the individual short-but- שלום life that holds itself in its hands from cradle to grave from childhood embarrassments to the few minutes of sanity and clarity, the שובי שובי of each individual who can hear the Voice in לך אמר לבי: בקשו פני and can respond on behalf of בקשו כל ישראל (רש"י) that את פניך ה' אבקש. Nothing else provides the sharing between all the דורות, all the past and future as a single experience, which is so much a part of the שולמית, so much a part of the story of ראשית, so much a theme in the Gemara and its stories and ambience, so much תלמידי חכמים מרבים שלום בעולם – בוניך ציון, Yisrael as builders of שלום even in War. This changes the nature of תפילה, for suddenly the וקמת ועליתי speaks of your דרישה and your ignorance and weakness and fears and failures, and now בקשה perhaps is as importance as תחנונים. Rabbi Weinberg 2026-05-20 09:45:36am Reciprocals - The actual creation of דרך עבודתו as a derivation of the rejection of religion, the entirety of the ברכה וקללה, the contrasting images of twice-repeated לא תעשון כן לה' אלוקיכם, the Rambam’s take on all the טעמי המצוות as essentially aimed against the drives if עבודה זרה, the Rambam’s description of קבלת התורה in הלכות עכו"ם as the דרך עבודתו along with מה משפט עובדי ע"ז; the presence of the issue of developing a species capable of sharing Creation with צלם אלוקים as opposed to one who makes use of it with animal intelligence utilizing צלמים, in the utilization of the power to create a chosen world to then actually elicit a chosen world from הקב"ה. But more is the fact that דרך עבודתו itself is defined in its accents directly by contrast with the usage by the animal: מצבה אשר שנא so it is not a question of who came first but rather what is defined as the essence of עבודה (which is why הודיענו דרך עבודתו comes first, and in which case you are only חייב doing to them what is a recognized as an עבודה בפנים or מעין עבודת פנים) The clarity, intensity, and commitment therefore to a world capable of taking its standing with Yisrael בין כל העולמות עד סוף העולם, the commitment to a shared physical space within which such intensity can—and must, for simple survival—abide, is the source in the end of the ברכות וקללות which must therefore be created by the יענו כל העם. This following the rejection of the commitments of בני נח merely not to do ע"ז which provide only rights of גר תושב, even the committed growth towards ייחוד and rejection of ע"ז which was early Avram, even the growth towards the Land which was the original לך לך which essentially ends with רב לך, and only ראייה צפוני ונגבה אחרי שהפר"ד לוט is the clarity of seeing which makes insistence upon עם קדוש – בנים אתם possible, spelling the difference between those who might be included within תמיד עיני ה' א' and those who are cared for only on the species level. It was שכם that provided the love of ארץ ישראל along with its challenges to Yosef. The idea of spatial boundaries that become so important here from the כניסה all the way to המקום הזה, boundaries that are very much the same expressions of those consciousness/ראה boundaries, are an extension of the very idea of space as גריזים ועיבל being somehow important in the very connection to ארץ ישראל. The relationship of mind and will to body and appetite to time and place, the fact that joy on this level for a human is achievable only within the ultimate context of קרבנות or the ירחק ממך המקום which is still כי ירחב ה' א' and draws from the expansion of E”Y, is quite remarkable, and makes the food far more important to the implications of this ברית, more even the שובע of the original בהר/שמיטה understandings. The relationship of evolved mind to universe and עול"ם as space, is the essence if the Bahir’s עש"ן, and the creation of information which is a meaningless concept without such mind. To a being who can snatch any particular particle there is no dissipate energy and therefore no measure of information/entropy. רא"ה is that very same processing in terms of particular choice which is also within the world of desire which is itself ראייה and which relates חפץ – רשות – בחירה – יבחר – מקום – אכילה –עבודה This is the first time that it has become essential to do the groundwork for brit in order to establish how different brit is from our assumptions, which is whywe start so far before כי תבוא, in essence establishing an Elul, לול, so that we can see where we are heading—to a place beyond the relative; to a place that demands either/or in order to establish the conditions of the possible המקום הנבחר=בית הבחיר"ה. All הרחבה is based on this initial construct which can now be expanded upon through בשר תאוה instead of בחירה. Contrasting the mad jihadists who are merely animals with the understanding of a new species, all of which we have been establishing all along. There can be no such things as better animals for שם השם, it is only with צל"ם אלוקים as mind that we can begin understanding the difference between making one and being one, and only the latter makes relationship possible and meaning possible. Rabbi Weinberg 2026-05-20 09:45:36am Reciprocals - The actual creation of דרך עבודתו as a derivation of the rejection of religion, the entirety of the ברכה וקללה, the contrasting images of twice-repeated לא תעשון כן לה' אלוקיכם, the Rambam’s take on all the טעמי המצוות as essentially aimed against the drives if עבודה זרה, the Rambam’s description of קבלת התורה in הלכות עכו"ם as the דרך עבודתו along with מה משפט עובדי ע"ז; the presence of the issue of developing a species capable of sharing Creation with צלם אלוקים as opposed to one who makes use of it with animal intelligence utilizing צלמים, in the utilization of the power to create a chosen world to then actually elicit a chosen world from הקב"ה. But more is the fact that דרך עבודתו itself is defined in its accents directly by contrast with the usage by the animal: מצבה אשר שנא so it is not a question of who came first but rather what is defined as the essence of עבודה (which is why הודיענו דרך עבודתו comes first, and in which case you are only חייב doing to them what is a recognized as an עבודה בפנים or מעין עבודת פנים) The clarity, intensity, and commitment therefore to a world capable of taking its standing with Yisrael בין כל העולמות עד סוף העולם, the commitment to a shared physical space within which such intensity can—and must, for simple survival—abide, is the source in the end of the ברכות וקללות which must therefore be created by the יענו כל העם. This following the rejection of the commitments of בני נח merely not to do ע"ז which provide only rights of גר תושב, even the committed growth towards ייחוד and rejection of ע"ז which was early Avram, even the growth towards the Land which was the original לך לך which essentially ends with רב לך, and only ראייה צפוני ונגבה אחרי שהפר"ד לוט is the clarity of seeing which makes insistence upon עם קדוש – בנים אתם possible, spelling the difference between those who might be included within תמיד עיני ה' א' and those who are cared for only on the species level. It was שכם that provided the love of ארץ ישראל along with its challenges to Yosef. The idea of spatial boundaries that become so important here from the כניסה all the way to המקום הזה, boundaries that are very much the same expressions of those consciousness/ראה boundaries, are an extension of the very idea of space as גריזים ועיבל being somehow important in the very connection to ארץ ישראל. The relationship of mind and will to body and appetite to time and place, the fact that joy on this level for a human is achievable only within the ultimate context of קרבנות or the ירחק ממך המקום which is still כי ירחב ה' א' and draws from the expansion of E”Y, is quite remarkable, and makes the food far more important to the implications of this ברית, more even the שובע of the original בהר/שמיטה understandings. The relationship of evolved mind to universe and עול"ם as space, is the essence if the Bahir’s עש"ן, and the creation of information which is a meaningless concept without such mind. To a being who can snatch any particular particle there is no dissipate energy and therefore no measure of information/entropy. רא"ה is that very same processing in terms of particular choice which is also within the world of desire which is itself ראייה and which relates חפץ – רשות – בחירה – יבחר – מקום – אכילה –עבודה This is the first time that it has become essential to do the groundwork for brit in order to establish how different brit is from our assumptions, which is whywe start so far before כי תבוא, in essence establishing an Elul, לול, so that we can see where we are heading—to a place beyond the relative; to a place that demands either/or in order to establish the conditions of the possible המקום הנבחר=בית הבחיר"ה. All הרחבה is based on this initial construct which can now be expanded upon through בשר תאוה instead of בחירה. Contrasting the mad jihadists who are merely animals with the understanding of a new species, all of which we have been establishing all along. There can be no such things as better animals for שם השם, it is only with צל"ם אלוקים as mind that we can begin understanding the difference between making one and being one, and only the latter makes relationship possible and meaning possible. Rabbi Weinberg 2026-05-20 09:45:36am Mirror Worlds - The end of מצוות as a personal endeavor in the search for עולם הבא or usage of the פרוזדור לעולם הבא. This is the necessary redefinition of all עשייה after the rejection of רב ל"ך and the rejection of חן as a meta-חינם, in which it is time to grow up and be aware of the real place of מצוה as part of the real place of your selves in the universe, the expression of the love of a רבים as a species of כל משפחות האדמה which is the essence of עקב גבי אברהם ויצחק, which is the nature of ברכה out of the concern for the earth, and an awareness of the place of ארץ ישראל across the universe in every manifested planet as the expression of ראשית and the power of the מצוה which is greater when there is less destructive self-involvement, as implied by the רצה הקב"ה לזכות את ישראל אליבא דרמב"ם, greater when it is merely בא לידך and comes your way as the result of a lifetime of עקב תשמעון which makes the שכר, which is yourself, possible at last instead of being an obstacle to achievement, the way around the ולא יתבוששו in the original Eden. When one hears the אל תוסף עוד דבר איתי as saying, “We have so many important things to discuss, why is the personal dispensation of your final years’ worth all of this—must it always be about you?” it becomes so clear why the תלמיד כמה סרבן והרב כמה קשה, and why that is enough of a reason to “cut it out, already! This really is embarrassing!” It is at last an opportunity to fully hear Einstein’s “optical delusion” (sic) of seeing oneself as an entity separate from the universe, and to look at how puerile it appears from that perspective to maintain a life style of searching for self, instead of discovering that universe which is you, כל העולם כולו לא נברא אלא לצוות לזה, a life of avoda and beracha, a life of והי"ה ברכה, where your existence becomes pure ברכה in its place within the universe. Which is why this is indeed the only place where we discover that יכול כל אחד להיות כמשה even from a simple reading of ועתה מה ה' א' and the answer that למשה מילתא זוטרתי. But on the much more profound level, the ועתה ישראל is Moshe’s rolling up his sleeves, explaining that now that we understand what we’ve been through, having lost the childishness of looking at רב לך in horror, understanding that though, as children, God is even willing to protect us from the bears, will make sure that we don’t end up vulnerable to our own failures, and that if we are weak hearted we can punch tiny holes in pipes and pretend that it is just as good as the joy of גשמים, that is exactly as saying that a test tube baby, dropping some sperm onto an ovum with a pipette, is just the same as making a baby, exactly the metaphor for גשמים ואשה that is the גמרא תענית, that nonetheless we are part of a real world that ultimately is about so much more than me, that is the new sense of בכל לבבכם ובכל נפשכם של הרבים. “So now, says Moshe, how about our getting down to basics, the choices, the paths, the ultimates which I have already gone through and can see as מילתא זוטרתי, as מה הוא שואל ממך, this is not “from you” it “is you!” Now we can truly see this through him. Ekev provides the entirety of the 9th Perek, the 7th Perek, and 3rd Perek of הלכות תשובה, and the mirroring between them, the way that עולם הזה is indeed the path to עולם הבא and therefore central to the ברית והשכר though not סוף כל השכר which, naturally enough is עקב: ומחר לקבל שכרם; but also the way that עולם הבא is the only path to עולם הזה’s utilization, for without the context of עקב – סוף השכר לבוא – סו"ף ישראל לעשות תשובה – כדי שימות והוא בעל תשובה there is no way out of the actual עקב which is the רמו"ס חצרי of Perek 7. But it also provides the way that a properly understood and accepted עק"ב becomes the only way that עולם הזה actually provides the access to עולם הבא. The very mirrored interrelationship between them is what creates the reality which עקב merely describes, provides the completion of true ברכה for it is the linkage that itself makes ברכה possible (!), makes the ארץ למטה ארץ למעלה וארץ הראשוני interlinked, and allows the שלמות הארץ that Moshe describes here at the end of the parasha. For Ekev is the secret of ליני הלילה, the secret that provides the linkage between the status within עולם הבא which defines the meaning of all activity within עולם הזה and which is the essence of the דין ראש השנה which appears in Ekev after ועת"ה ישראל אינו אלא לשון תשובה, viz. אר"ץ אשר עיני ה' א' בה מרשית השנה עד אחרית שנה along with the actual writing and presenting of the לוחות שניים in a way which assures that they will kept safely out of Moshe’s hands and not be broken (Hizkuni) which is Yom Kippur. This is the only time that the Torah actually relates the two days that to us form beginning and end of the עשרת ימי תשובה, and it is within the context of the Last Forty Days on Har Sinai discussed here in Ekev. For the עתה ישראל means רש"י על דברים פרק י פסוק יב : יב) ועתה ישראל - אע"פ שעשיתם כל זאת עודנו רחמיו וחבתו עליכם ומכל מה שחטאתם לפניו אינו שואל מכם: כי אם ליראה רבותינו דרשו מכאן הכל בידי שמים חוץ מיראת שמים: The multiple levels of ekev-implications lead here to a completely new paradigm which is post לך לך לך but which become here at last והיה ברכה which means that they are linked to the essence of ארץ ישראל and not to ארץ ישראל as a “reward” for ברית or a result of ברית: את הברי"ת ואת החס"ד is entirely Avraham, oriented as is עקב אשר אברהם . For the combination of ל"ך רד and רב ל"ך spells the end of the involvement in לך which can ultimately lead to חינם or to דיין האמת. The amazing transition to הטוב והמטיב which is accomplished through the conclusion, the סוף, the ט"ו בחודש ומילוי הלבנה, of the very events that brought the דיין האמת של ביתר into the ניתנו לקבורה which is here בגיא זה קבורה for משה רבינו Rabbi Weinberg 2026-05-20 09:45:36am Mirror Worlds - The end of מצוות as a personal endeavor in the search for עולם הבא or usage of the פרוזדור לעולם הבא. This is the necessary redefinition of all עשייה after the rejection of רב ל"ך and the rejection of חן as a meta-חינם, in which it is time to grow up and be aware of the real place of מצוה as part of the real place of your selves in the universe, the expression of the love of a רבים as a species of כל משפחות האדמה which is the essence of עקב גבי אברהם ויצחק, which is the nature of ברכה out of the concern for the earth, and an awareness of the place of ארץ ישראל across the universe in every manifested planet as the expression of ראשית and the power of the מצוה which is greater when there is less destructive self-involvement, as implied by the רצה הקב"ה לזכות את ישראל אליבא דרמב"ם, greater when it is merely בא לידך and comes your way as the result of a lifetime of עקב תשמעון which makes the שכר, which is yourself, possible at last instead of being an obstacle to achievement, the way around the ולא יתבוששו in the original Eden. When one hears the אל תוסף עוד דבר איתי as saying, “We have so many important things to discuss, why is the personal dispensation of your final years’ worth all of this—must it always be about you?” it becomes so clear why the תלמיד כמה סרבן והרב כמה קשה, and why that is enough of a reason to “cut it out, already! This really is embarrassing!” It is at last an opportunity to fully hear Einstein’s “optical delusion” (sic) of seeing oneself as an entity separate from the universe, and to look at how puerile it appears from that perspective to maintain a life style of searching for self, instead of discovering that universe which is you, כל העולם כולו לא נברא אלא לצוות לזה, a life of avoda and beracha, a life of והי"ה ברכה, where your existence becomes pure ברכה in its place within the universe. Which is why this is indeed the only place where we discover that יכול כל אחד להיות כמשה even from a simple reading of ועתה מה ה' א' and the answer that למשה מילתא זוטרתי. But on the much more profound level, the ועתה ישראל is Moshe’s rolling up his sleeves, explaining that now that we understand what we’ve been through, having lost the childishness of looking at רב לך in horror, understanding that though, as children, God is even willing to protect us from the bears, will make sure that we don’t end up vulnerable to our own failures, and that if we are weak hearted we can punch tiny holes in pipes and pretend that it is just as good as the joy of גשמים, that is exactly as saying that a test tube baby, dropping some sperm onto an ovum with a pipette, is just the same as making a baby, exactly the metaphor for גשמים ואשה that is the גמרא תענית, that nonetheless we are part of a real world that ultimately is about so much more than me, that is the new sense of בכל לבבכם ובכל נפשכם של הרבים. “So now, says Moshe, how about our getting down to basics, the choices, the paths, the ultimates which I have already gone through and can see as מילתא זוטרתי, as מה הוא שואל ממך, this is not “from you” it “is you!” Now we can truly see this through him. Ekev provides the entirety of the 9th Perek, the 7th Perek, and 3rd Perek of הלכות תשובה, and the mirroring between them, the way that עולם הזה is indeed the path to עולם הבא and therefore central to the ברית והשכר though not סוף כל השכר which, naturally enough is עקב: ומחר לקבל שכרם; but also the way that עולם הבא is the only path to עולם הזה’s utilization, for without the context of עקב – סוף השכר לבוא – סו"ף ישראל לעשות תשובה – כדי שימות והוא בעל תשובה there is no way out of the actual עקב which is the רמו"ס חצרי of Perek 7. But it also provides the way that a properly understood and accepted עק"ב becomes the only way that עולם הזה actually provides the access to עולם הבא. The very mirrored interrelationship between them is what creates the reality which עקב merely describes, provides the completion of true ברכה for it is the linkage that itself makes ברכה possible (!), makes the ארץ למטה ארץ למעלה וארץ הראשוני interlinked, and allows the שלמות הארץ that Moshe describes here at the end of the parasha. For Ekev is the secret of ליני הלילה, the secret that provides the linkage between the status within עולם הבא which defines the meaning of all activity within עולם הזה and which is the essence of the דין ראש השנה which appears in Ekev after ועת"ה ישראל אינו אלא לשון תשובה, viz. אר"ץ אשר עיני ה' א' בה מרשית השנה עד אחרית שנה along with the actual writing and presenting of the לוחות שניים in a way which assures that they will kept safely out of Moshe’s hands and not be broken (Hizkuni) which is Yom Kippur. This is the only time that the Torah actually relates the two days that to us form beginning and end of the עשרת ימי תשובה, and it is within the context of the Last Forty Days on Har Sinai discussed here in Ekev. For the עתה ישראל means רש"י על דברים פרק י פסוק יב : יב) ועתה ישראל - אע"פ שעשיתם כל זאת עודנו רחמיו וחבתו עליכם ומכל מה שחטאתם לפניו אינו שואל מכם: כי אם ליראה רבותינו דרשו מכאן הכל בידי שמים חוץ מיראת שמים: The multiple levels of ekev-implications lead here to a completely new paradigm which is post לך לך לך but which become here at last והיה ברכה which means that they are linked to the essence of ארץ ישראל and not to ארץ ישראל as a “reward” for ברית or a result of ברית: את הברי"ת ואת החס"ד is entirely Avraham, oriented as is עקב אשר אברהם . For the combination of ל"ך רד and רב ל"ך spells the end of the involvement in לך which can ultimately lead to חינם or to דיין האמת. The amazing transition to הטוב והמטיב which is accomplished through the conclusion, the סוף, the ט"ו בחודש ומילוי הלבנה, of the very events that brought the דיין האמת של ביתר into the ניתנו לקבורה which is here בגיא זה קבורה for משה רבינו Rabbi Weinberg 2026-05-20 09:45:36am Mirror Worlds - The end of מצוות as a personal endeavor in the search for עולם הבא or usage of the פרוזדור לעולם הבא. This is the necessary redefinition of all עשייה after the rejection of רב ל"ך and the rejection of חן as a meta-חינם, in which it is time to grow up and be aware of the real place of מצוה as part of the real place of your selves in the universe, the expression of the love of a רבים as a species of כל משפחות האדמה which is the essence of עקב גבי אברהם ויצחק, which is the nature of ברכה out of the concern for the earth, and an awareness of the place of ארץ ישראל across the universe in every manifested planet as the expression of ראשית and the power of the מצוה which is greater when there is less destructive self-involvement, as implied by the רצה הקב"ה לזכות את ישראל אליבא דרמב"ם, greater when it is merely בא לידך and comes your way as the result of a lifetime of עקב תשמעון which makes the שכר, which is yourself, possible at last instead of being an obstacle to achievement, the way around the ולא יתבוששו in the original Eden. When one hears the אל תוסף עוד דבר איתי as saying, “We have so many important things to discuss, why is the personal dispensation of your final years’ worth all of this—must it always be about you?” it becomes so clear why the תלמיד כמה סרבן והרב כמה קשה, and why that is enough of a reason to “cut it out, already! This really is embarrassing!” It is at last an opportunity to fully hear Einstein’s “optical delusion” (sic) of seeing oneself as an entity separate from the universe, and to look at how puerile it appears from that perspective to maintain a life style of searching for self, instead of discovering that universe which is you, כל העולם כולו לא נברא אלא לצוות לזה, a life of avoda and beracha, a life of והי"ה ברכה, where your existence becomes pure ברכה in its place within the universe. Which is why this is indeed the only place where we discover that יכול כל אחד להיות כמשה even from a simple reading of ועתה מה ה' א' and the answer that למשה מילתא זוטרתי. But on the much more profound level, the ועתה ישראל is Moshe’s rolling up his sleeves, explaining that now that we understand what we’ve been through, having lost the childishness of looking at רב לך in horror, understanding that though, as children, God is even willing to protect us from the bears, will make sure that we don’t end up vulnerable to our own failures, and that if we are weak hearted we can punch tiny holes in pipes and pretend that it is just as good as the joy of גשמים, that is exactly as saying that a test tube baby, dropping some sperm onto an ovum with a pipette, is just the same as making a baby, exactly the metaphor for גשמים ואשה that is the גמרא תענית, that nonetheless we are part of a real world that ultimately is about so much more than me, that is the new sense of בכל לבבכם ובכל נפשכם של הרבים. “So now, says Moshe, how about our getting down to basics, the choices, the paths, the ultimates which I have already gone through and can see as מילתא זוטרתי, as מה הוא שואל ממך, this is not “from you” it “is you!” Now we can truly see this through him. Ekev provides the entirety of the 9th Perek, the 7th Perek, and 3rd Perek of הלכות תשובה, and the mirroring between them, the way that עולם הזה is indeed the path to עולם הבא and therefore central to the ברית והשכר though not סוף כל השכר which, naturally enough is עקב: ומחר לקבל שכרם; but also the way that עולם הבא is the only path to עולם הזה’s utilization, for without the context of עקב – סוף השכר לבוא – סו"ף ישראל לעשות תשובה – כדי שימות והוא בעל תשובה there is no way out of the actual עקב which is the רמו"ס חצרי of Perek 7. But it also provides the way that a properly understood and accepted עק"ב becomes the only way that עולם הזה actually provides the access to עולם הבא. The very mirrored interrelationship between them is what creates the reality which עקב merely describes, provides the completion of true ברכה for it is the linkage that itself makes ברכה possible (!), makes the ארץ למטה ארץ למעלה וארץ הראשוני interlinked, and allows the שלמות הארץ that Moshe describes here at the end of the parasha. For Ekev is the secret of ליני הלילה, the secret that provides the linkage between the status within עולם הבא which defines the meaning of all activity within עולם הזה and which is the essence of the דין ראש השנה which appears in Ekev after ועת"ה ישראל אינו אלא לשון תשובה, viz. אר"ץ אשר עיני ה' א' בה מרשית השנה עד אחרית שנה along with the actual writing and presenting of the לוחות שניים in a way which assures that they will kept safely out of Moshe’s hands and not be broken (Hizkuni) which is Yom Kippur. This is the only time that the Torah actually relates the two days that to us form beginning and end of the עשרת ימי תשובה, and it is within the context of the Last Forty Days on Har Sinai discussed here in Ekev. For the עתה ישראל means רש"י על דברים פרק י פסוק יב : יב) ועתה ישראל - אע"פ שעשיתם כל זאת עודנו רחמיו וחבתו עליכם ומכל מה שחטאתם לפניו אינו שואל מכם: כי אם ליראה רבותינו דרשו מכאן הכל בידי שמים חוץ מיראת שמים: The multiple levels of ekev-implications lead here to a completely new paradigm which is post לך לך לך but which become here at last והיה ברכה which means that they are linked to the essence of ארץ ישראל and not to ארץ ישראל as a “reward” for ברית or a result of ברית: את הברי"ת ואת החס"ד is entirely Avraham, oriented as is עקב אשר אברהם . For the combination of ל"ך רד and רב ל"ך spells the end of the involvement in לך which can ultimately lead to חינם or to דיין האמת. The amazing transition to הטוב והמטיב which is accomplished through the conclusion, the סוף, the ט"ו בחודש ומילוי הלבנה, of the very events that brought the דיין האמת של ביתר into the ניתנו לקבורה which is here בגיא זה קבורה for משה רבינו Rabbi Weinberg 2026-05-20 09:45:36am Mirror Worlds - The end of מצוות as a personal endeavor in the search for עולם הבא or usage of the פרוזדור לעולם הבא. This is the necessary redefinition of all עשייה after the rejection of רב ל"ך and the rejection of חן as a meta-חינם, in which it is time to grow up and be aware of the real place of מצוה as part of the real place of your selves in the universe, the expression of the love of a רבים as a species of כל משפחות האדמה which is the essence of עקב גבי אברהם ויצחק, which is the nature of ברכה out of the concern for the earth, and an awareness of the place of ארץ ישראל across the universe in every manifested planet as the expression of ראשית and the power of the מצוה which is greater when there is less destructive self-involvement, as implied by the רצה הקב"ה לזכות את ישראל אליבא דרמב"ם, greater when it is merely בא לידך and comes your way as the result of a lifetime of עקב תשמעון which makes the שכר, which is yourself, possible at last instead of being an obstacle to achievement, the way around the ולא יתבוששו in the original Eden. When one hears the אל תוסף עוד דבר איתי as saying, “We have so many important things to discuss, why is the personal dispensation of your final years’ worth all of this—must it always be about you?” it becomes so clear why the תלמיד כמה סרבן והרב כמה קשה, and why that is enough of a reason to “cut it out, already! This really is embarrassing!” It is at last an opportunity to fully hear Einstein’s “optical delusion” (sic) of seeing oneself as an entity separate from the universe, and to look at how puerile it appears from that perspective to maintain a life style of searching for self, instead of discovering that universe which is you, כל העולם כולו לא נברא אלא לצוות לזה, a life of avoda and beracha, a life of והי"ה ברכה, where your existence becomes pure ברכה in its place within the universe. Which is why this is indeed the only place where we discover that יכול כל אחד להיות כמשה even from a simple reading of ועתה מה ה' א' and the answer that למשה מילתא זוטרתי. But on the much more profound level, the ועתה ישראל is Moshe’s rolling up his sleeves, explaining that now that we understand what we’ve been through, having lost the childishness of looking at רב לך in horror, understanding that though, as children, God is even willing to protect us from the bears, will make sure that we don’t end up vulnerable to our own failures, and that if we are weak hearted we can punch tiny holes in pipes and pretend that it is just as good as the joy of גשמים, that is exactly as saying that a test tube baby, dropping some sperm onto an ovum with a pipette, is just the same as making a baby, exactly the metaphor for גשמים ואשה that is the גמרא תענית, that nonetheless we are part of a real world that ultimately is about so much more than me, that is the new sense of בכל לבבכם ובכל נפשכם של הרבים. “So now, says Moshe, how about our getting down to basics, the choices, the paths, the ultimates which I have already gone through and can see as מילתא זוטרתי, as מה הוא שואל ממך, this is not “from you” it “is you!” Now we can truly see this through him. Ekev provides the entirety of the 9th Perek, the 7th Perek, and 3rd Perek of הלכות תשובה, and the mirroring between them, the way that עולם הזה is indeed the path to עולם הבא and therefore central to the ברית והשכר though not סוף כל השכר which, naturally enough is עקב: ומחר לקבל שכרם; but also the way that עולם הבא is the only path to עולם הזה’s utilization, for without the context of עקב – סוף השכר לבוא – סו"ף ישראל לעשות תשובה – כדי שימות והוא בעל תשובה there is no way out of the actual עקב which is the רמו"ס חצרי of Perek 7. But it also provides the way that a properly understood and accepted עק"ב becomes the only way that עולם הזה actually provides the access to עולם הבא. The very mirrored interrelationship between them is what creates the reality which עקב merely describes, provides the completion of true ברכה for it is the linkage that itself makes ברכה possible (!), makes the ארץ למטה ארץ למעלה וארץ הראשוני interlinked, and allows the שלמות הארץ that Moshe describes here at the end of the parasha. For Ekev is the secret of ליני הלילה, the secret that provides the linkage between the status within עולם הבא which defines the meaning of all activity within עולם הזה and which is the essence of the דין ראש השנה which appears in Ekev after ועת"ה ישראל אינו אלא לשון תשובה, viz. אר"ץ אשר עיני ה' א' בה מרשית השנה עד אחרית שנה along with the actual writing and presenting of the לוחות שניים in a way which assures that they will kept safely out of Moshe’s hands and not be broken (Hizkuni) which is Yom Kippur. This is the only time that the Torah actually relates the two days that to us form beginning and end of the עשרת ימי תשובה, and it is within the context of the Last Forty Days on Har Sinai discussed here in Ekev. For the עתה ישראל means רש"י על דברים פרק י פסוק יב : יב) ועתה ישראל - אע"פ שעשיתם כל זאת עודנו רחמיו וחבתו עליכם ומכל מה שחטאתם לפניו אינו שואל מכם: כי אם ליראה רבותינו דרשו מכאן הכל בידי שמים חוץ מיראת שמים: The multiple levels of ekev-implications lead here to a completely new paradigm which is post לך לך לך but which become here at last והיה ברכה which means that they are linked to the essence of ארץ ישראל and not to ארץ ישראל as a “reward” for ברית or a result of ברית: את הברי"ת ואת החס"ד is entirely Avraham, oriented as is עקב אשר אברהם . For the combination of ל"ך רד and רב ל"ך spells the end of the involvement in לך which can ultimately lead to חינם or to דיין האמת. The amazing transition to הטוב והמטיב which is accomplished through the conclusion, the סוף, the ט"ו בחודש ומילוי הלבנה, of the very events that brought the דיין האמת של ביתר into the ניתנו לקבורה which is here בגיא זה קבורה for משה רבינו Rabbi Weinberg 2026-05-20 09:45:36am Parallel Realities - Rabbi Weinberg 2026-05-20 09:45:36am Virginity - Two approaches to preserving freedom and attaining Torah that provides access to reality are two fundamental approaches to life: One asks, “How is it possible to maintain an absolute נאמנות that is tied only to the experience of being and is thus built of relationship to the only thing that is equally oneself and everything, while continuing to invest in the totally precarious landscape of life where nothing can ever fully be what it appears to be, is never תוכו כברו even vis-à-vis oneself?” This is the only possible continuation of Avraham’s Quest, and is what leads to the giving of a Torah that is מתוך שבועתו לאברהם אבינו. The other asks: “How can one maintain complete openness and objectivity towards external reality without being limited by the changing internal perceptions of that reality?” This is the approach of science and secularism which is helpless at escaping the underlying matrices of those very perceptions which is searches to escape. Only in the small area where it has developed a language of mathematics and can receive feedback from nature it can be gradually weaned, but from its own experience of self and its twisted circuits, it is helpless. Continued openness that is assured by separating entirely between text and context, which is Bila’am and Postmodernism, which risks no religion, yet which guarantees enslavement to the subconscious matrix of evolutionary brain development and has no internal place for Other. This can be accomplished only by the sacrifice of committed relationship to enable continually adaptable context. The main shock to בלעם is the fact that it is possible to be fully human while having no interest in something that is only human, with its needs and arrogance and selfishness, and thus דוד ומשיח is his complete surrender to a different reality in which there is no room for his ilk of נביאות. This was the new הנהגה of התהלכות created by Moshe that ends with קוממיות and that has to be manifested in וחנותי את אשר אחון. It is Eliyahu who cannot utilize the צור and so provides the connection of the לב אבות ולב בנים to the Moshe who is בשגם הוא בשר and לקחת מתנות באדם, who must address the original failure in the את קולך שמעתי ואחבא and the בריחה מקולות הר סיני. But it is he therefore who must die in the context of the לעיני כל ישראל. The alternative is the creation of a consciousness within the totality of a shared Creation which guarantees the presence of Other as שכינה. The entirety of בדרך שאדם רוצה ללכת ופותחים לו is expressed within the ultimate lies of בלעם who surprisingly comes to hear and say only what he wants to until he is enslaved, and even then manages to poison his words (מטוב ועד רע בלבן-בלעם!) despite his belief that he does only the רצון השם which can be bent to his own, the ultimate עשה רצונך רצונו! In which his זריזות and קרבנות parallel in every way the nature of קדושה. The commitment to the totally primitive and primal, the step-by-step connectedness, the loyalty to the processes and stages of life, the sweetness of בינה ultimate motherhood and placement is what assures that the מלכות is always connected to reality and to freshness in terms of the creativity of being rather than the creative intellect alone The new insight into two central thematic elements, the story of אבישג and בת שבע, on the one hand; and the Rambam’s understanding of משיח as expressed in בלעם, on the other, comprise the powerful חידוש of this year’s shiur. The מקור הברכה which is the opposite of the ארורי בלעם even for those who cannot currently contain ברכה is כתובה, as we can see from Ya’akov and Yosef. The קצה העם וע"ז relates to the בזה which is מרמז to ע"ז וירבעם . It is the underlying נאמנות to the relationships over דור ודור that is expressed therein as the בתולת ישראל and the everlasting freshness of אבישג to the מלכות whose roots are in אמה של מלכות who herself comes from בלק-עג"לון-רות-אברהם here as part of the שלא לשמה which becomes ultimately assimilated into the total בינה of the אמונת ישראל and the beliefs of the בת נדיב who prayed and fought for סדום, even to the ההסכן הסכנתי being the direct רמז לותהי לו לסוכנת! The relationship of בתולה to ברית מילה and to גלות וגאולה, which may relate to בנות מדין ועצץ בלעם… Rabbi Weinberg 2026-05-20 09:45:36am True Grit - The deepest conclusion of הבדלה as it is expressed in מריבה-בכייה-מים עליונים – ברית מלח עולם, through which the embodiment of הבדלה in the world become expressed in כהונה in the ways that all conceptual changes of ויקרא become embodied in Bamidbar. כהונה goes from the concept of מבדילים to מריב"י כהן , changing from mere מזבחים into true מקריב-קרבה changed into שולחן גבוה כזכו as כהנים אוכלים ובעלים מתכפרים, those who have achieved לא תשבית מלח ברית מעל קרבנך as being themselves the embodiment of ברית מלח עולם which can only be achieved by changing the קנאת מים התחתונים into קנאת סופרים כדוגמת שמאי והלל (עי' של"ה) Levi goes from the מלוים paid for their services to the true partners in נחלה which is stressed twice here in כגורן מן היקב, and for the first time the investment in the world from the original עשר אעשרנו לך that comes from Ya’akov and the concept of sharing investment becomes real in the הפרשה לוי which is the real beginning of the בראשית=ישראל=תרומה! Torah itself goes from being the expression of Moshe the vehicle and carrier of Torah to being the true תורת משה in the full sense of the word. For now it is the מצוה as heard by Moshe not as defined by him which is the equivalent of the simple meaning of “quoted” הלכה למשה מסיני which is exactly what the meaning is in פרק הכל חייבים בראי"יה about the eyes of יוסי and העיני האנשים האלה תנקר and כולם בסיני of קורח; the only meaning to the נחה דעתו של משה when he heard רבי עקיבא say that it is הלכה למשה מסיני! Changing the “establishment” at last from the arbitrary nation-derived מי שמך לאיש ואינך אלא נער into the true establishment “in court” of the כהונה. Rabbi Weinberg 2026-05-20 09:45:36am True Grit - The deepest conclusion of הבדלה as it is expressed in מריבה-בכייה-מים עליונים – ברית מלח עולם, through which the embodiment of הבדלה in the world become expressed in כהונה in the ways that all conceptual changes of ויקרא become embodied in Bamidbar. כהונה goes from the concept of מבדילים to מריב"י כהן , changing from mere מזבחים into true מקריב-קרבה changed into שולחן גבוה כזכו as כהנים אוכלים ובעלים מתכפרים, those who have achieved לא תשבית מלח ברית מעל קרבנך as being themselves the embodiment of ברית מלח עולם which can only be achieved by changing the קנאת מים התחתונים into קנאת סופרים כדוגמת שמאי והלל (עי' של"ה) Levi goes from the מלוים paid for their services to the true partners in נחלה which is stressed twice here in כגורן מן היקב, and for the first time the investment in the world from the original עשר אעשרנו לך that comes from Ya’akov and the concept of sharing investment becomes real in the הפרשה לוי which is the real beginning of the בראשית=ישראל=תרומה! Torah itself goes from being the expression of Moshe the vehicle and carrier of Torah to being the true תורת משה in the full sense of the word. For now it is the מצוה as heard by Moshe not as defined by him which is the equivalent of the simple meaning of “quoted” הלכה למשה מסיני which is exactly what the meaning is in פרק הכל חייבים בראי"יה about the eyes of יוסי and העיני האנשים האלה תנקר and כולם בסיני of קורח; the only meaning to the נחה דעתו של משה when he heard רבי עקיבא say that it is הלכה למשה מסיני! Changing the “establishment” at last from the arbitrary nation-derived מי שמך לאיש ואינך אלא נער into the true establishment “in court” of the כהונה. Rabbi Weinberg 2026-05-20 09:45:36am For the Love of a Day - Rabbi Weinberg 2026-05-20 09:45:36am תכלת ושני - Rabbi Weinberg 2026-05-20 09:45:36am Laser Light Breasts שני שדיך כשני עפרים - Wars are won ultimately with Light, with intelligence, with superior mind. The ultimate competition is of course post-Darwinian, a function of the הליכה לפניו-ברית מילה which takes its ultimate form here with a traveling ארון ובדיו, the very בדים which are the traveling component never to be removed are the laser weapons of מי זאת עולה מן המדבר כתמרות עשן that make Yisrael into אלהות אלו, into the complete אני אמרתי אלקים אתם that is being rebuilt here through Mishkan and מסע. The only war that really matters is the war for the future of the Earth and its place in the Universal Civilization of ראשית וישראל. The שלהבת עולה מאליה must keep expanding until it becomes not only the definition of Life as a self-sustaining and auto-catalytic reaction, but includes the Cosmos as the direct expression of the relationship with מוציא אור מתוך החושך (רבינו בחיי) such that the incomprehensible becomes capable of being understood by the carriers of the spreading of Life. The ראשית which becomes רוח אלוקים רוחו של משיח is the final achievement of a self-sustaining reaction which integrates the אור back into the אור הגנוז which is why the רבינו בחיי has to have the עם המלך במלאכתו right here! Rabbi Weinberg 2026-05-20 09:45:36am מזכרת התהום - From ככלותו to ביום כלות משה; from סוטות at הר סיני to ונקתה ונזרעה זרע; From קול קנאה ותחרות to קול מדבר שלום אל עמו; the ultimate expression of the new ברית following Shavuot and בהר בחוקותי and the reconstruction of the דגול הרבבה – דגלו עלי אהבה – ואתה מרבבות קודש – רות וערוה וארץ ; from בכורות בהר סיני to לוי ונקדש; גזל הג"ר- תשובה – השבה משדה מוא"ב – כי אם כל"ה הדבר - - י"ב נשיאים=תיקון בועז - מנוח ובועז – The incredible נשיאה that is the description of the nature of לב ונפש, of music and carrying a tune, the third encounter with this day as in מי שנשאו לבו, והשיאנו, קרבן נשיאים לצורך נשיאה allows them to be עומ"דים על הפקודים because of their depth of commitment and awareness, which is what allows the extension of מחנה into the home from the משכן and only now to truly recapture הר סיני allow for נזיר-שילוח מן המחנה-סוטה והבית and touches at last on the deepest roots opf the Mikdash-consciousness, the שיתין and the roots of מזכרת עון, the deepest connection to the focus on the אל"י which was lost at last in Ruth, going back all the way to the וחרפה הלבנה ובושה החמה for insisting on the אלי which is connected to מכנף הארץ זמירות זמענו צבי לצדיק such that all along it has been about the lost musical accompaniment which is the רזי לי רזי לי, the Ra’avad’s שגיון song, the unity that allows the Sotah to know the purity of her joy and its connections to the undercurrents of the תהום held in place with a mere piece of pottery, the small והיא ישרה בעיני that costs שמשון his eyes, the nazir having been meant to offer the ultimate protection, like the Levi’im guarding the Mishkan from dualism. At the roots: souvenirs of sin?? מזכרת עון! This can only mean that as in the נזיר himself, we deal with a tremendous tragedy of the loss of the pure joys of sex and the fact that not merely was this woman able to distinguish between the joys and the ultimate violation of אבי אמי עזבוני and ישי בעטיו של נחש and the עון is not חטא but עיוות, the tragedy of perverting the ultimate beauty, just as עולא would kiss the nipples of his sisters. The pure נפש of the נשיא who desires his Shevet’s future and has his finger on the pulse, he and only he can perform the counting in a way that allows the purity of heart Dualism of רות וערפה, of סוטה הנקי וחנקי, והיא נטמאה והיא לא נטמא,; of שא את ראש of פקידה; of the נזיר, of the בני אהרון of the שעיר לה' ושעיר לעזאזל, of the experience on הר סיני, Choice, Dualism and Sota: Splitting the confusion of Har Sinai into two completely separate individuals, רות וערפה, in order to get to the bottom of the nature of the choice for or against הר סיני וכפה עליהם הר כגיגיגת allows us to recognize that פנים ולא עורף is the question, which is a mode of intercourse, and this טינא is the answer both to רבי יהודה and to all those who give up. Becoming a carrier: The central idea of עבודה לעבודה and carrying (משא-ישא במשא – נשיאים – שא ראש – עגלות לישא – אחיתופל וארון נישא בעגלה) is the challenge of accompaniment to a saga that spans existence as expressed in this universe, the only possibility of participation as an individual in the entirety of מלכות. This means that one’s own identity ultimately is tested as a סוטה—the test is not about what you loved or felt passionate about, but about your underlying reliability and faithfulness to the investment made in Existence. This was the power of Aharon and the nature of שמחה in the עבודה לעבודה which is the essence of לוי (see רבינו בחיי) The three-tiered description is presented here as עולם-שנה-נפש for שמות – ויקרא ומועד ואהל מועד- במדבר for consciousness, and this is central to the tikkun that follows Shavuot which allows סוטה to be an actual improvement just as the לויים provide the essence of the Sotah along with the בדקן כסוטות they became the מי לה' אלי which introduces the בהעלותך את הנרות of the next parasha. The כלות משה להקים is clearly the tikkun of the ויתן אל משה ככלותו and the חטא העגל restoring the missing כלה of Sinai post-Shavuot כי אם כלה הדבר היו"ם. This means that the primary vision of Sotah is Moshe, as the Midrash compares our parasha to, and not the opposite as is commonly assumed with the words לבדקן כסוטות. This is why it is only here that we hear the קול מתדבר which ends the לפנים היתה קנאה-איבה-תחרות ביני לבין בני. But this means that Sotah is an actual תיקון לעגל in addressing the relationship between Yisrael and הקב"ה exactly as it is מתיר אשה לבעלה, and this in fact is just what was always so striking about it: it improves situations, not just allows them to function as before. Rabbi Weinberg 2026-05-20 09:45:36am מזכרת התהום - From ככלותו to ביום כלות משה; from סוטות at הר סיני to ונקתה ונזרעה זרע; From קול קנאה ותחרות to קול מדבר שלום אל עמו; the ultimate expression of the new ברית following Shavuot and בהר בחוקותי and the reconstruction of the דגול הרבבה – דגלו עלי אהבה – ואתה מרבבות קודש – רות וערוה וארץ ; from בכורות בהר סיני to לוי ונקדש; גזל הג"ר- תשובה – השבה משדה מוא"ב – כי אם כל"ה הדבר - - י"ב נשיאים=תיקון בועז - מנוח ובועז – The incredible נשיאה that is the description of the nature of לב ונפש, of music and carrying a tune, the third encounter with this day as in מי שנשאו לבו, והשיאנו, קרבן נשיאים לצורך נשיאה allows them to be עומ"דים על הפקודים because of their depth of commitment and awareness, which is what allows the extension of מחנה into the home from the משכן and only now to truly recapture הר סיני allow for נזיר-שילוח מן המחנה-סוטה והבית and touches at last on the deepest roots opf the Mikdash-consciousness, the שיתין and the roots of מזכרת עון, the deepest connection to the focus on the אל"י which was lost at last in Ruth, going back all the way to the וחרפה הלבנה ובושה החמה for insisting on the אלי which is connected to מכנף הארץ זמירות זמענו צבי לצדיק such that all along it has been about the lost musical accompaniment which is the רזי לי רזי לי, the Ra’avad’s שגיון song, the unity that allows the Sotah to know the purity of her joy and its connections to the undercurrents of the תהום held in place with a mere piece of pottery, the small והיא ישרה בעיני that costs שמשון his eyes, the nazir having been meant to offer the ultimate protection, like the Levi’im guarding the Mishkan from dualism. At the roots: souvenirs of sin?? מזכרת עון! This can only mean that as in the נזיר himself, we deal with a tremendous tragedy of the loss of the pure joys of sex and the fact that not merely was this woman able to distinguish between the joys and the ultimate violation of אבי אמי עזבוני and ישי בעטיו של נחש and the עון is not חטא but עיוות, the tragedy of perverting the ultimate beauty, just as עולא would kiss the nipples of his sisters. The pure נפש of the נשיא who desires his Shevet’s future and has his finger on the pulse, he and only he can perform the counting in a way that allows the purity of heart Dualism of רות וערפה, of סוטה הנקי וחנקי, והיא נטמאה והיא לא נטמא,; of שא את ראש of פקידה; of the נזיר, of the בני אהרון of the שעיר לה' ושעיר לעזאזל, of the experience on הר סיני, Choice, Dualism and Sota: Splitting the confusion of Har Sinai into two completely separate individuals, רות וערפה, in order to get to the bottom of the nature of the choice for or against הר סיני וכפה עליהם הר כגיגיגת allows us to recognize that פנים ולא עורף is the question, which is a mode of intercourse, and this טינא is the answer both to רבי יהודה and to all those who give up. Becoming a carrier: The central idea of עבודה לעבודה and carrying (משא-ישא במשא – נשיאים – שא ראש – עגלות לישא – אחיתופל וארון נישא בעגלה) is the challenge of accompaniment to a saga that spans existence as expressed in this universe, the only possibility of participation as an individual in the entirety of מלכות. This means that one’s own identity ultimately is tested as a סוטה—the test is not about what you loved or felt passionate about, but about your underlying reliability and faithfulness to the investment made in Existence. This was the power of Aharon and the nature of שמחה in the עבודה לעבודה which is the essence of לוי (see רבינו בחיי) The three-tiered description is presented here as עולם-שנה-נפש for שמות – ויקרא ומועד ואהל מועד- במדבר for consciousness, and this is central to the tikkun that follows Shavuot which allows סוטה to be an actual improvement just as the לויים provide the essence of the Sotah along with the בדקן כסוטות they became the מי לה' אלי which introduces the בהעלותך את הנרות of the next parasha. The כלות משה להקים is clearly the tikkun of the ויתן אל משה ככלותו and the חטא העגל restoring the missing כלה of Sinai post-Shavuot כי אם כלה הדבר היו"ם. This means that the primary vision of Sotah is Moshe, as the Midrash compares our parasha to, and not the opposite as is commonly assumed with the words לבדקן כסוטות. This is why it is only here that we hear the קול מתדבר which ends the לפנים היתה קנאה-איבה-תחרות ביני לבין בני. But this means that Sotah is an actual תיקון לעגל in addressing the relationship between Yisrael and הקב"ה exactly as it is מתיר אשה לבעלה, and this in fact is just what was always so striking about it: it improves situations, not just allows them to function as before. Rabbi Weinberg 2026-05-20 09:45:36am A Matter of Roots - The חומש ההבדלה בין האור ובין החושך does not appear as an additional primal הבדלה because it is part of the מבדיל בין ישראל לעמים, which means that the roots defined here are the essence of that הבדלה and extend the שמיטה ויובל into an understanding of the oneness of Yisrael itself, the creation of what took place only for a moment in the תשובה של ביאתן לסיני and turning it into the driving force of the future, making the experience of time for Yisrael into an experience of שמיטה ויובל time, compressing all into the singularity that is both the expansion of the אור, turning the Midbar into the stem-cell of Yisrael defined by placement within expanding time. The continuation of focus on “roots” as a continuation of the rebuilding to הר סיני that was so much the focus of Vayikra, is by definition a focus on לוייה, a discovery of the roots provided by Ya’akov, an escape from the פלוני אלמוני into a structure of מספר שמות, an extension of In most lives, “Good” is not good enough. Without a name, no amount of good can possibly lead one out of the prison of society and security. Only an essence to big to contain in the darkness of limitations secures a future, and therefore we need to know that ultimately וגאלך אנוכי for ourselves and for Yisrael as well. Despite all of the destructive goodness, we share that אותו בית אבותם ומחנה that allows us to reconstruct the ultimate “Portable Civilization” independent of anything but its essence which then allows time travel, and after that Space is simple. Bo’az, R. Shimon bar Yochai and Rabi Akiva are of the nature of Shavuot itself, which is the שניהם כאחד טובים, and this is the essence of the actual work of Creation itself, which finds its own vindication only within שניהם כאחד טובים. Therefore, the essence of the discovery of the new time of שמיטה ויובל nested and one, is the very point of שניהם כאחד טובים in which beginning and end is connected. The ambivalence that infuses the entire parasha that is built upon danger, from the multiple meanings of שא את ראש, of פקידה, of כבלע ולא ימותו – בלע ה' ולא חמל – בלע ארמנותיה, the רבינו בחיי theme of צדקתך כהררי אל – משפטיך תהום רבה, the הבדלה that continues to make itself felt in the essence of the חומש הבדלה and the deathly nature of that הבדלה, the fears for the survival of קהת and their willingness to court death just to be near the ארון, the הסתכלות being the equivalent of ויאכלו וישתו = כבלע = בית הבליעה, the כל הקרב קרב, all point to a fundamental risk involved with the משכן that is the equivalent of the original risk on בהר סיני, and indeed the Zohar points out the equivalence of the תורה and the משכן such that the מחוץ המחנה, the ambivalent נתונים נתונים and its levels, נתונים למשכן נתונים לארון, נתונים לארון נתונים לאהרן, נתונים למשא נתונים לשירה, נתונים לשירה נתונים לשעורים, the זר הקרב יומת in שיר ושער, the cutting out of לוי from the זכות לארץ ישראל. Rabbi Weinberg 2026-05-20 09:45:36am אם שניהם כאחד טובים - How are we to approach בהר סיני and how are we to approach חג השבועות as זמן מתן תורתינו when in reality it was a disaster, and עלובה כלה שזינתה בתוך חופתה? The very עדיהם ויתאבלו remains with us very much today in the מנהגי אבלות which are built in to the period, and indeed are the עיסוק הפרשיות from שמיני as a continuation of the חיוב מיתה בהר סיני של נדב ואביהו ואהרון התאנף ה' , and the difference between כהן גדול וכהן הדיוט, and the way that אהרון does not do normal אבלות. The hint is the fact that the אבלות takes place before the event just as it did with the מבול, which makes it important to recognize what the difference is between דורש אין לה and proper דרישה. The מחלוקת רמב"ן ואבן עזרא about the nature of the parasha, a renewed brit or an access to the original, turns out to be part of a dualism in Har Sinai itself, in which כפה עליהן הר כגיגית can be experienced as rape or as escape from the prison of self-chosen (the real problem of always being an אינו מצווה ועושה); in which the first לוחות are still there to subsume the second; in which the חירות ממלאך המות is still accessible in terms of מיתת נשיקה ולא מכח המשחית (the רבינו בחיי on אמור פתיחה), which is ultimately expressed in the two understandings of מלאכיו גיבורי כח עושי דברו, whether as the acceptance of נעשה ונשמע or as שומרי שמיטה. The two approaches are a function of אבלות Elisha expressed the פי שנים ברוחך to be both the עילא ותתא, to be both רבי שמעון בר יוחאי ובנו. Rabbi Weinberg 2026-05-20 09:45:36am אם שניהם כאחד טובים - How are we to approach בהר סיני and how are we to approach חג השבועות as זמן מתן תורתינו when in reality it was a disaster, and עלובה כלה שזינתה בתוך חופתה? The very עדיהם ויתאבלו remains with us very much today in the מנהגי אבלות which are built in to the period, and indeed are the עיסוק הפרשיות from שמיני as a continuation of the חיוב מיתה בהר סיני של נדב ואביהו ואהרון התאנף ה' , and the difference between כהן גדול וכהן הדיוט, and the way that אהרון does not do normal אבלות. The hint is the fact that the אבלות takes place before the event just as it did with the מבול, which makes it important to recognize what the difference is between דורש אין לה and proper דרישה. The מחלוקת רמב"ן ואבן עזרא about the nature of the parasha, a renewed brit or an access to the original, turns out to be part of a dualism in Har Sinai itself, in which כפה עליהן הר כגיגית can be experienced as rape or as escape from the prison of self-chosen (the real problem of always being an אינו מצווה ועושה); in which the first לוחות are still there to subsume the second; in which the חירות ממלאך המות is still accessible in terms of מיתת נשיקה ולא מכח המשחית (the רבינו בחיי on אמור פתיחה), which is ultimately expressed in the two understandings of מלאכיו גיבורי כח עושי דברו, whether as the acceptance of נעשה ונשמע or as שומרי שמיטה. The two approaches are a function of אבלות Elisha expressed the פי שנים ברוחך to be both the עילא ותתא, to be both רבי שמעון בר יוחאי ובנו. Rabbi Weinberg 2026-05-20 09:45:36am זהות מקוננת - Rabbi Weinberg 2026-05-20 09:45:36am זהות מקוננת - Rabbi Weinberg 2026-05-20 09:45:36am שני כללים גדולים - א) הבנה שכניסה לפני ולפנים אינה רק הבדל בדרגות ההיכל אלא מחייב כהונה חדשה שמיועדת רק לאהרן ולא לבניו הכהנים; בגדים חדשים; קריבה חדשה לאהרון בבחינת אחיך כאשר בראשונה. ב) חשיבות המקום החדש נובע לא מעצם הארון אלא מאבן השתיה וא"כ הוא נוגע לעצם בריאת העולם ותקותו שזה אתם קרויים אדם אבל מין האדם ממקום כפרתו נברא וזה כולל עכו"ם ג) בקרבתם לפני השם הוא בגלל היותם במקומו כאשר ברור מתיאור המקום בפרוטרוט וא"כ החיוב להיות במקום ההוא המדויק בעת התפילה הוא ממש מכוח "המקום" כמו בוירא את המקום מרחוק וגם הקב"ה המקום...אבלי ציון. ד) שתי בחינות ראשית הן כנגד המזבח לכל באי עולם ולהתייחסות לעולם ולכן קדושה היא גם מבחינת תאוה נהיה ולכן מניחים ביכורים לפני מזבח ה' א' שהוא כנגד מקום הטורף ועוד מקום כנגד בריאת האדם המכיר ומייחד שהוא אינו חלק מחשבונות ומתקדש קדש קדש"ים דוקא ושם העריות הן מבחינת יחס עליהם ולא מבחינת יחוסו מהם שהוא מבחינת גורל Rabbi Weinberg 2026-05-20 09:45:36am שני כללים גדולים - א) הבנה שכניסה לפני ולפנים אינה רק הבדל בדרגות ההיכל אלא מחייב כהונה חדשה שמיועדת רק לאהרן ולא לבניו הכהנים; בגדים חדשים; קריבה חדשה לאהרון בבחינת אחיך כאשר בראשונה. ב) חשיבות המקום החדש נובע לא מעצם הארון אלא מאבן השתיה וא"כ הוא נוגע לעצם בריאת העולם ותקותו שזה אתם קרויים אדם אבל מין האדם ממקום כפרתו נברא וזה כולל עכו"ם ג) בקרבתם לפני השם הוא בגלל היותם במקומו כאשר ברור מתיאור המקום בפרוטרוט וא"כ החיוב להיות במקום ההוא המדויק בעת התפילה הוא ממש מכוח "המקום" כמו בוירא את המקום מרחוק וגם הקב"ה המקום...אבלי ציון. ד) שתי בחינות ראשית הן כנגד המזבח לכל באי עולם ולהתייחסות לעולם ולכן קדושה היא גם מבחינת תאוה נהיה ולכן מניחים ביכורים לפני מזבח ה' א' שהוא כנגד מקום הטורף ועוד מקום כנגד בריאת האדם המכיר ומייחד שהוא אינו חלק מחשבונות ומתקדש קדש קדש"ים דוקא ושם העריות הן מבחינת יחס עליהם ולא מבחינת יחוסו מהם שהוא מבחינת גורל Rabbi Weinberg 2026-05-20 09:45:36am Programmed Death - Rabbi Weinberg 2026-05-20 09:45:36am Programmed Death - Rabbi Weinberg 2026-05-20 09:45:36am Oralities - Rabbi Weinberg 2026-05-20 09:45:36am Oralities - Rabbi Weinberg 2026-05-20 09:45:36am There's a Place in Us - Rabbi Weinberg 2026-05-20 09:45:36am There's a Place in Us - Rabbi Weinberg 2026-05-20 09:45:36am There's a Place in Us - Rabbi Weinberg 2026-05-20 09:45:36am Heaviness: Selecting Your Roofer - The Ramban’s opening about how now we are ready for a permanent relationship and the reconstruction of הר סיני actually touches on the deeper relationship of the nature of Brit, for הר סיני:משכן is as חוק:משפט is as יצרו:משפטים is as תורה:עבודה is as ונועדתי:לשכת הגזית is as נעשה:נשמע is as תשב"כ:תשבע"פ which is all profoundly expressive of ברית and the space between the interrelated components. But the deepest aspect of this penetrates to a new definition of ברית as joint coming-into-being, as ראשית becomes אלוהים in בראשית ברא אלהים which is the nature of אלקי ישראל שנקרא ראשית and בשביל תרומה שנקרא ראשית, in which the inherent contradiction between the concept of God and the concept of Creator is addressed through these interconnections, through the transformation of the Periodic Table into a trinket lined space for God in exactly the way that those same silly elements and minerals find their way into the Home of רא"שית itself which we call our Brains in which the joint concept of Emergence creates the Mishkan (just keep banging), Awareness (just keep working), and Shechina (ראשית ברא אלקים). It is this transition to עבודה which is the answer to identity, to the attack of Amalek, for it is the transition to personal identity, to the intimate connection to existence as a whole that I discover as the לעבדו ולשמרו, as the אדם מאדמה and as the כי ביעקב בחר לו י-ה read in both directions (It was in Ya’akov’s choice of י-ה that it can to be/It was Ya’akov whom י-ה chose to become). It is here as well that we learn of the existential meaning of עצלות and why it actually causes the ימ"ך המקר"ה for just random banging is insufficient without selection of universe for a space which allows relationship between the emergent Duo, the מי זאת, the כי יעקוב בחר לו י-ה, and this is the deepest meaning as well to the replacement ווא"ו after הקב"ה בורא עולמות ומחריבן, and far beyond just the concept of translation into משפטים it is translation of בראשית into ourselves as committed and involved existentialists, and this is the nature of the devastation of עצלות: it is the only continuum that is felt across every last emergent world of our existence, whether as Epstein Barr, as chronic fatigue, depression, malaise, cynicism, fear of relationship…all these are symptoms to the same Amalek Syndrome and there is no area of life where Yisrael has become so deeply affected as this desire for an existence that is comfortable instead of sharing the conditions that describe becoming, always fighting the comfort of a self-contained existence. This is the מחצי"ת השקל, similar to the החצי"ם ממך והלאה, germ cells always being halves (see גר"א ספרא דצניעותא, זוהר ושקלים כיסוד, אר"י לגבי דוד ויהונתן. Rabbi Weinberg 2026-05-20 09:45:36am Heaviness: Selecting Your Roofer - The Ramban’s opening about how now we are ready for a permanent relationship and the reconstruction of הר סיני actually touches on the deeper relationship of the nature of Brit, for הר סיני:משכן is as חוק:משפט is as יצרו:משפטים is as תורה:עבודה is as ונועדתי:לשכת הגזית is as נעשה:נשמע is as תשב"כ:תשבע"פ which is all profoundly expressive of ברית and the space between the interrelated components. But the deepest aspect of this penetrates to a new definition of ברית as joint coming-into-being, as ראשית becomes אלוהים in בראשית ברא אלהים which is the nature of אלקי ישראל שנקרא ראשית and בשביל תרומה שנקרא ראשית, in which the inherent contradiction between the concept of God and the concept of Creator is addressed through these interconnections, through the transformation of the Periodic Table into a trinket lined space for God in exactly the way that those same silly elements and minerals find their way into the Home of רא"שית itself which we call our Brains in which the joint concept of Emergence creates the Mishkan (just keep banging), Awareness (just keep working), and Shechina (ראשית ברא אלקים). It is this transition to עבודה which is the answer to identity, to the attack of Amalek, for it is the transition to personal identity, to the intimate connection to existence as a whole that I discover as the לעבדו ולשמרו, as the אדם מאדמה and as the כי ביעקב בחר לו י-ה read in both directions (It was in Ya’akov’s choice of י-ה that it can to be/It was Ya’akov whom י-ה chose to become). It is here as well that we learn of the existential meaning of עצלות and why it actually causes the ימ"ך המקר"ה for just random banging is insufficient without selection of universe for a space which allows relationship between the emergent Duo, the מי זאת, the כי יעקוב בחר לו י-ה, and this is the deepest meaning as well to the replacement ווא"ו after הקב"ה בורא עולמות ומחריבן, and far beyond just the concept of translation into משפטים it is translation of בראשית into ourselves as committed and involved existentialists, and this is the nature of the devastation of עצלות: it is the only continuum that is felt across every last emergent world of our existence, whether as Epstein Barr, as chronic fatigue, depression, malaise, cynicism, fear of relationship…all these are symptoms to the same Amalek Syndrome and there is no area of life where Yisrael has become so deeply affected as this desire for an existence that is comfortable instead of sharing the conditions that describe becoming, always fighting the comfort of a self-contained existence. This is the מחצי"ת השקל, similar to the החצי"ם ממך והלאה, germ cells always being halves (see גר"א ספרא דצניעותא, זוהר ושקלים כיסוד, אר"י לגבי דוד ויהונתן. Rabbi Weinberg 2026-05-20 09:45:36am Heaviness: Selecting Your Roofer - The Ramban’s opening about how now we are ready for a permanent relationship and the reconstruction of הר סיני actually touches on the deeper relationship of the nature of Brit, for הר סיני:משכן is as חוק:משפט is as יצרו:משפטים is as תורה:עבודה is as ונועדתי:לשכת הגזית is as נעשה:נשמע is as תשב"כ:תשבע"פ which is all profoundly expressive of ברית and the space between the interrelated components. But the deepest aspect of this penetrates to a new definition of ברית as joint coming-into-being, as ראשית becomes אלוהים in בראשית ברא אלהים which is the nature of אלקי ישראל שנקרא ראשית and בשביל תרומה שנקרא ראשית, in which the inherent contradiction between the concept of God and the concept of Creator is addressed through these interconnections, through the transformation of the Periodic Table into a trinket lined space for God in exactly the way that those same silly elements and minerals find their way into the Home of רא"שית itself which we call our Brains in which the joint concept of Emergence creates the Mishkan (just keep banging), Awareness (just keep working), and Shechina (ראשית ברא אלקים). It is this transition to עבודה which is the answer to identity, to the attack of Amalek, for it is the transition to personal identity, to the intimate connection to existence as a whole that I discover as the לעבדו ולשמרו, as the אדם מאדמה and as the כי ביעקב בחר לו י-ה read in both directions (It was in Ya’akov’s choice of י-ה that it can to be/It was Ya’akov whom י-ה chose to become). It is here as well that we learn of the existential meaning of עצלות and why it actually causes the ימ"ך המקר"ה for just random banging is insufficient without selection of universe for a space which allows relationship between the emergent Duo, the מי זאת, the כי יעקוב בחר לו י-ה, and this is the deepest meaning as well to the replacement ווא"ו after הקב"ה בורא עולמות ומחריבן, and far beyond just the concept of translation into משפטים it is translation of בראשית into ourselves as committed and involved existentialists, and this is the nature of the devastation of עצלות: it is the only continuum that is felt across every last emergent world of our existence, whether as Epstein Barr, as chronic fatigue, depression, malaise, cynicism, fear of relationship…all these are symptoms to the same Amalek Syndrome and there is no area of life where Yisrael has become so deeply affected as this desire for an existence that is comfortable instead of sharing the conditions that describe becoming, always fighting the comfort of a self-contained existence. This is the מחצי"ת השקל, similar to the החצי"ם ממך והלאה, germ cells always being halves (see גר"א ספרא דצניעותא, זוהר ושקלים כיסוד, אר"י לגבי דוד ויהונתן. Rabbi Weinberg 2026-05-20 09:45:36am Heaviness: Selecting Your Roofer - The Ramban’s opening about how now we are ready for a permanent relationship and the reconstruction of הר סיני actually touches on the deeper relationship of the nature of Brit, for הר סיני:משכן is as חוק:משפט is as יצרו:משפטים is as תורה:עבודה is as ונועדתי:לשכת הגזית is as נעשה:נשמע is as תשב"כ:תשבע"פ which is all profoundly expressive of ברית and the space between the interrelated components. But the deepest aspect of this penetrates to a new definition of ברית as joint coming-into-being, as ראשית becomes אלוהים in בראשית ברא אלהים which is the nature of אלקי ישראל שנקרא ראשית and בשביל תרומה שנקרא ראשית, in which the inherent contradiction between the concept of God and the concept of Creator is addressed through these interconnections, through the transformation of the Periodic Table into a trinket lined space for God in exactly the way that those same silly elements and minerals find their way into the Home of רא"שית itself which we call our Brains in which the joint concept of Emergence creates the Mishkan (just keep banging), Awareness (just keep working), and Shechina (ראשית ברא אלקים). It is this transition to עבודה which is the answer to identity, to the attack of Amalek, for it is the transition to personal identity, to the intimate connection to existence as a whole that I discover as the לעבדו ולשמרו, as the אדם מאדמה and as the כי ביעקב בחר לו י-ה read in both directions (It was in Ya’akov’s choice of י-ה that it can to be/It was Ya’akov whom י-ה chose to become). It is here as well that we learn of the existential meaning of עצלות and why it actually causes the ימ"ך המקר"ה for just random banging is insufficient without selection of universe for a space which allows relationship between the emergent Duo, the מי זאת, the כי יעקוב בחר לו י-ה, and this is the deepest meaning as well to the replacement ווא"ו after הקב"ה בורא עולמות ומחריבן, and far beyond just the concept of translation into משפטים it is translation of בראשית into ourselves as committed and involved existentialists, and this is the nature of the devastation of עצלות: it is the only continuum that is felt across every last emergent world of our existence, whether as Epstein Barr, as chronic fatigue, depression, malaise, cynicism, fear of relationship…all these are symptoms to the same Amalek Syndrome and there is no area of life where Yisrael has become so deeply affected as this desire for an existence that is comfortable instead of sharing the conditions that describe becoming, always fighting the comfort of a self-contained existence. This is the מחצי"ת השקל, similar to the החצי"ם ממך והלאה, germ cells always being halves (see גר"א ספרא דצניעותא, זוהר ושקלים כיסוד, אר"י לגבי דוד ויהונתן. Rabbi Weinberg 2026-05-20 09:45:36am The Origin of a Species - New extensions back to קריעת הים as תפול עליהם אימתה answered here with את אימתי אשלח לפניך (Hizkuni), the מכו"ן לשבטך פעלת ה' as the למקום אשר הכינו"תי; and forward to בהר in לי בני ישראל עבדים and all the area in-between being the translation of הר סיני, of ויחזו ויאכלו וישתו, and the relationship of the opening לך רד והעד to the לך רד כי שחת and the two levels of Mishkan and Mikdash in a much deeper interwovenness of Mishkan and Sinai, of Shekalim and Purim and Amalek, and the gradual evolution of ירושת הארץ together with the Mikdash and the יד על כס דור דור and the problems of a super-species vs the dangers of a religious focus which is for עמי הארץ. Those who required כפה עליהם הר כגיגית and feared the complexity of משפטים feared the pain and the work, lived yet as do other species, as do the common men, and to them there is not even the right לשנות לפניהם נשנת נזיקין as the מכילתא דרשב"י makes clear. The כשולחן ערוך is for those ready to eat—that is, to do the work of ויאכלו וישתו as Ramban understands it, the שמחה על גמרו של תורה, the הטה אזניך כאפרכסת, standing outside of time when one stands with the מלך במלאכתו, just as Torah stands outside of time in terms of structure. Of such a one is the world made, the infinite love that gives a soul-life for one amazing addition to the beauty of מעשה בראשית, all that is included in that ראשית is infinitely renewed, כחדשים בעיניך, just as God makes love to the חידושי תורה. Building the cathedral of infinity with no עבודה זרה at all, watching all of Creation as if from the outside, knowing in that one’s incursion within the process it is unnecessary to do more or less for infinity because what could it matter, the entirety is love, endless. There can be no loneliness, no dispassion, no disheartenment, no malaise, no futility, no weariness in such love making, for that is the nature of ברית in all its poignancy, offering the entirety to לא נברא אלא בשביל זה. This is the way to get beyond כפה עליהם הר כגיגית. The connection toבהר means that we stand here as part of the ברית עם אברהם אבינו in the search for true חירות, for those whose consciousness has achieved the freedom of the pure love of Creation, standing outside of history עם המלך במלאכתו, they are the ones to whom כח מעשיו הגיד לעמו, for only a new species could warrant the justification of all, and become the עם שבגינו נברא הארץ . This drive of יציאת מצרים ובריתו של אברהם אבינו is the search for freedom from עבודה זרה without compromise, and leads to an עבודה that supports the earth. True בעלות here is the definition of ברית, the relationship between creation and its effectuators, where those who merely assume the rights of ownership ascribe to אלקים אחרים, to אויבנו פלילים, not needing to evolve beyond the constraints of biological evolution to become the matrix for the selection of this Creation and restoring its ווא"ו. This is the difference between a civil-law ownership and the type of relationship that we saw earlier in the development of חמורו של רפב"י ורחב"ד or the תשובת אבני נזר לגבי כלים של גר שאינם צריכים טבילה . Rabbi Weinberg 2026-05-20 09:45:36am The Origin of a Species - New extensions back to קריעת הים as תפול עליהם אימתה answered here with את אימתי אשלח לפניך (Hizkuni), the מכו"ן לשבטך פעלת ה' as the למקום אשר הכינו"תי; and forward to בהר in לי בני ישראל עבדים and all the area in-between being the translation of הר סיני, of ויחזו ויאכלו וישתו, and the relationship of the opening לך רד והעד to the לך רד כי שחת and the two levels of Mishkan and Mikdash in a much deeper interwovenness of Mishkan and Sinai, of Shekalim and Purim and Amalek, and the gradual evolution of ירושת הארץ together with the Mikdash and the יד על כס דור דור and the problems of a super-species vs the dangers of a religious focus which is for עמי הארץ. Those who required כפה עליהם הר כגיגית and feared the complexity of משפטים feared the pain and the work, lived yet as do other species, as do the common men, and to them there is not even the right לשנות לפניהם נשנת נזיקין as the מכילתא דרשב"י makes clear. The כשולחן ערוך is for those ready to eat—that is, to do the work of ויאכלו וישתו as Ramban understands it, the שמחה על גמרו של תורה, the הטה אזניך כאפרכסת, standing outside of time when one stands with the מלך במלאכתו, just as Torah stands outside of time in terms of structure. Of such a one is the world made, the infinite love that gives a soul-life for one amazing addition to the beauty of מעשה בראשית, all that is included in that ראשית is infinitely renewed, כחדשים בעיניך, just as God makes love to the חידושי תורה. Building the cathedral of infinity with no עבודה זרה at all, watching all of Creation as if from the outside, knowing in that one’s incursion within the process it is unnecessary to do more or less for infinity because what could it matter, the entirety is love, endless. There can be no loneliness, no dispassion, no disheartenment, no malaise, no futility, no weariness in such love making, for that is the nature of ברית in all its poignancy, offering the entirety to לא נברא אלא בשביל זה. This is the way to get beyond כפה עליהם הר כגיגית. The connection toבהר means that we stand here as part of the ברית עם אברהם אבינו in the search for true חירות, for those whose consciousness has achieved the freedom of the pure love of Creation, standing outside of history עם המלך במלאכתו, they are the ones to whom כח מעשיו הגיד לעמו, for only a new species could warrant the justification of all, and become the עם שבגינו נברא הארץ . This drive of יציאת מצרים ובריתו של אברהם אבינו is the search for freedom from עבודה זרה without compromise, and leads to an עבודה that supports the earth. True בעלות here is the definition of ברית, the relationship between creation and its effectuators, where those who merely assume the rights of ownership ascribe to אלקים אחרים, to אויבנו פלילים, not needing to evolve beyond the constraints of biological evolution to become the matrix for the selection of this Creation and restoring its ווא"ו. This is the difference between a civil-law ownership and the type of relationship that we saw earlier in the development of חמורו של רפב"י ורחב"ד or the תשובת אבני נזר לגבי כלים של גר שאינם צריכים טבילה . Rabbi Weinberg 2026-05-20 09:45:36am The Origin of a Species - New extensions back to קריעת הים as תפול עליהם אימתה answered here with את אימתי אשלח לפניך (Hizkuni), the מכו"ן לשבטך פעלת ה' as the למקום אשר הכינו"תי; and forward to בהר in לי בני ישראל עבדים and all the area in-between being the translation of הר סיני, of ויחזו ויאכלו וישתו, and the relationship of the opening לך רד והעד to the לך רד כי שחת and the two levels of Mishkan and Mikdash in a much deeper interwovenness of Mishkan and Sinai, of Shekalim and Purim and Amalek, and the gradual evolution of ירושת הארץ together with the Mikdash and the יד על כס דור דור and the problems of a super-species vs the dangers of a religious focus which is for עמי הארץ. Those who required כפה עליהם הר כגיגית and feared the complexity of משפטים feared the pain and the work, lived yet as do other species, as do the common men, and to them there is not even the right לשנות לפניהם נשנת נזיקין as the מכילתא דרשב"י makes clear. The כשולחן ערוך is for those ready to eat—that is, to do the work of ויאכלו וישתו as Ramban understands it, the שמחה על גמרו של תורה, the הטה אזניך כאפרכסת, standing outside of time when one stands with the מלך במלאכתו, just as Torah stands outside of time in terms of structure. Of such a one is the world made, the infinite love that gives a soul-life for one amazing addition to the beauty of מעשה בראשית, all that is included in that ראשית is infinitely renewed, כחדשים בעיניך, just as God makes love to the חידושי תורה. Building the cathedral of infinity with no עבודה זרה at all, watching all of Creation as if from the outside, knowing in that one’s incursion within the process it is unnecessary to do more or less for infinity because what could it matter, the entirety is love, endless. There can be no loneliness, no dispassion, no disheartenment, no malaise, no futility, no weariness in such love making, for that is the nature of ברית in all its poignancy, offering the entirety to לא נברא אלא בשביל זה. This is the way to get beyond כפה עליהם הר כגיגית. The connection toבהר means that we stand here as part of the ברית עם אברהם אבינו in the search for true חירות, for those whose consciousness has achieved the freedom of the pure love of Creation, standing outside of history עם המלך במלאכתו, they are the ones to whom כח מעשיו הגיד לעמו, for only a new species could warrant the justification of all, and become the עם שבגינו נברא הארץ . This drive of יציאת מצרים ובריתו של אברהם אבינו is the search for freedom from עבודה זרה without compromise, and leads to an עבודה that supports the earth. True בעלות here is the definition of ברית, the relationship between creation and its effectuators, where those who merely assume the rights of ownership ascribe to אלקים אחרים, to אויבנו פלילים, not needing to evolve beyond the constraints of biological evolution to become the matrix for the selection of this Creation and restoring its ווא"ו. This is the difference between a civil-law ownership and the type of relationship that we saw earlier in the development of חמורו של רפב"י ורחב"ד or the תשובת אבני נזר לגבי כלים של גר שאינם צריכים טבילה . Rabbi Weinberg 2026-05-20 09:45:36am מרפידים לקיימו וקיבלו - Relating even the essence of Torah as part of the נסיעתם מרפידים, for the only proof we have of ביאתם בתשובה is the achievement of ויחן ישראל, or more importantly the fact that they were awaiting Torah which is the very meaning of Teshuva. But that would explain why the teshuva aspects of Purim and מחיית עמלק are never mentioned openly—they are the essence of facing עמלק and asserting the deepest integration, and that is why they require Moshe’s hands. Such Teshuva must draw from a source that comes from above and is similar to the מסתכלים כלפי מעלה and the Zohar’s אז תתענג ע"ל ה' The interrelated nature of the יתרו- עמלק – תוכחה למשה and the יונדב connection with יש ויש and פת"י יאמין לכל דבר which loses him his ה' which is תשובה itself and the way that שאול utilizes an ersatz rationality which is not based on the interaction at סיני for a morality that ends up becoming המרחם על האכזרים סופו להתאכזר על הרחמנים and the necessary involvement of כל היהודים in the זמן קהילה לכל for a merciless rampage. This goes all the way through the way that the נתינה too was initially למשה לבדו and is changes as part of לך ר"ד העד בעם which then includes זקני בני ישראל and actually demands getting Moshe out of the way! Understanding for the first time the fullness of ויאמינו בה' ובמשה עבדו as actually being the מקור and הר סיני only making possible the continued belief in something not re-constructible; but what the experience is, the immediacy is, the part that matters to me is—that all comes from my own ability to throw myself in at the ים. All relationship and metamorphosis is contained within that initial experience, and the question of היש אם אין means exactly what it says, it is not two sided or absurdly repetitious, it is “Well, is He there or is He not!?” which is a response to the apparent contradictions after having witnessed קריעת הים in light if פסל מיכה ואתם תחרישון and even in light of מעשי ידי טובעים בים ואתם אמרים שירה which any bitter צעקה would have wrecked (Zohar). Thus there are three levels of ואתם תחרישון (1) do not ruin My show: we are trying to show there is no problem (2) Do not inject bitterness to hurt the רחמים למצרים (3) Do not destroy a הנהגה which can be only experienced by you as your life-in-transition, but never as a manipulate-able הנהגת העולם. The nature of the transition itself is into a new world of transition-as-truth, which is why פסל מיכה is part of the essential יציאה וקריעת ים סוף, as the ערב רב ומשה עבדו. This is included in ואתם תחרישון so as “not to ruin” (Zohar) because we touch here upon כתר ואי"ן and you must experience, as must פרעה himself at last, and מדת הדין with its אלו ואלו עבדי ע"ז הם, all must experience what it means to be the lovers of חולדה ובור, the בחור הנאה of זב א-לי ואנוהו, the לא אני תחילת הקדושה, the נערי בני ישראל, the חסד נעוריך-נער ישראל ואהבו, וישלח את נערי, the מזל"א-נזל of life-flow which is the ויכירו את קול הער, that provides comfort within the world, פתו מצויה לעוברי דרכים and the pleasures of a comforting religiosity. All chaos must also be understood as a natural part of that relationship, and the elements of doubt that come from confusing הנהגה once we have left the world of אין, as if to say, “Well, is He committed or is He not?!?” were incorporated into the עגל itself and the ערב רב, and perhaps Moshe’s own eventual request for הודיעני נא את דרכיך was only an attempt to bring the chaos into a structure that would enable him to communicate with doubt. But certainly the שלשים יום קודם לפורים makes Tu beShvat part of the understanding of that טעם העץ כטעם הפרי, of that preservation of pure potential which is the מזל-נוזל- always providing for the ישראל reality, the connection to which is the essence of נשמת ישראל and the ק"ו תקוה which is לישועתך קויתי even in the darkness of Hell itself (רמח"ל). Rabbi Weinberg 2026-05-20 09:45:36am מרפידים לקיימו וקיבלו - Relating even the essence of Torah as part of the נסיעתם מרפידים, for the only proof we have of ביאתם בתשובה is the achievement of ויחן ישראל, or more importantly the fact that they were awaiting Torah which is the very meaning of Teshuva. But that would explain why the teshuva aspects of Purim and מחיית עמלק are never mentioned openly—they are the essence of facing עמלק and asserting the deepest integration, and that is why they require Moshe’s hands. Such Teshuva must draw from a source that comes from above and is similar to the מסתכלים כלפי מעלה and the Zohar’s אז תתענג ע"ל ה' The interrelated nature of the יתרו- עמלק – תוכחה למשה and the יונדב connection with יש ויש and פת"י יאמין לכל דבר which loses him his ה' which is תשובה itself and the way that שאול utilizes an ersatz rationality which is not based on the interaction at סיני for a morality that ends up becoming המרחם על האכזרים סופו להתאכזר על הרחמנים and the necessary involvement of כל היהודים in the זמן קהילה לכל for a merciless rampage. This goes all the way through the way that the נתינה too was initially למשה לבדו and is changes as part of לך ר"ד העד בעם which then includes זקני בני ישראל and actually demands getting Moshe out of the way! Understanding for the first time the fullness of ויאמינו בה' ובמשה עבדו as actually being the מקור and הר סיני only making possible the continued belief in something not re-constructible; but what the experience is, the immediacy is, the part that matters to me is—that all comes from my own ability to throw myself in at the ים. All relationship and metamorphosis is contained within that initial experience, and the question of היש אם אין means exactly what it says, it is not two sided or absurdly repetitious, it is “Well, is He there or is He not!?” which is a response to the apparent contradictions after having witnessed קריעת הים in light if פסל מיכה ואתם תחרישון and even in light of מעשי ידי טובעים בים ואתם אמרים שירה which any bitter צעקה would have wrecked (Zohar). Thus there are three levels of ואתם תחרישון (1) do not ruin My show: we are trying to show there is no problem (2) Do not inject bitterness to hurt the רחמים למצרים (3) Do not destroy a הנהגה which can be only experienced by you as your life-in-transition, but never as a manipulate-able הנהגת העולם. The nature of the transition itself is into a new world of transition-as-truth, which is why פסל מיכה is part of the essential יציאה וקריעת ים סוף, as the ערב רב ומשה עבדו. This is included in ואתם תחרישון so as “not to ruin” (Zohar) because we touch here upon כתר ואי"ן and you must experience, as must פרעה himself at last, and מדת הדין with its אלו ואלו עבדי ע"ז הם, all must experience what it means to be the lovers of חולדה ובור, the בחור הנאה of זב א-לי ואנוהו, the לא אני תחילת הקדושה, the נערי בני ישראל, the חסד נעוריך-נער ישראל ואהבו, וישלח את נערי, the מזל"א-נזל of life-flow which is the ויכירו את קול הער, that provides comfort within the world, פתו מצויה לעוברי דרכים and the pleasures of a comforting religiosity. All chaos must also be understood as a natural part of that relationship, and the elements of doubt that come from confusing הנהגה once we have left the world of אין, as if to say, “Well, is He committed or is He not?!?” were incorporated into the עגל itself and the ערב רב, and perhaps Moshe’s own eventual request for הודיעני נא את דרכיך was only an attempt to bring the chaos into a structure that would enable him to communicate with doubt. But certainly the שלשים יום קודם לפורים makes Tu beShvat part of the understanding of that טעם העץ כטעם הפרי, of that preservation of pure potential which is the מזל-נוזל- always providing for the ישראל reality, the connection to which is the essence of נשמת ישראל and the ק"ו תקוה which is לישועתך קויתי even in the darkness of Hell itself (רמח"ל). Rabbi Weinberg 2026-05-20 09:45:36am מרפידים לקיימו וקיבלו - Relating even the essence of Torah as part of the נסיעתם מרפידים, for the only proof we have of ביאתם בתשובה is the achievement of ויחן ישראל, or more importantly the fact that they were awaiting Torah which is the very meaning of Teshuva. But that would explain why the teshuva aspects of Purim and מחיית עמלק are never mentioned openly—they are the essence of facing עמלק and asserting the deepest integration, and that is why they require Moshe’s hands. Such Teshuva must draw from a source that comes from above and is similar to the מסתכלים כלפי מעלה and the Zohar’s אז תתענג ע"ל ה' The interrelated nature of the יתרו- עמלק – תוכחה למשה and the יונדב connection with יש ויש and פת"י יאמין לכל דבר which loses him his ה' which is תשובה itself and the way that שאול utilizes an ersatz rationality which is not based on the interaction at סיני for a morality that ends up becoming המרחם על האכזרים סופו להתאכזר על הרחמנים and the necessary involvement of כל היהודים in the זמן קהילה לכל for a merciless rampage. This goes all the way through the way that the נתינה too was initially למשה לבדו and is changes as part of לך ר"ד העד בעם which then includes זקני בני ישראל and actually demands getting Moshe out of the way! Understanding for the first time the fullness of ויאמינו בה' ובמשה עבדו as actually being the מקור and הר סיני only making possible the continued belief in something not re-constructible; but what the experience is, the immediacy is, the part that matters to me is—that all comes from my own ability to throw myself in at the ים. All relationship and metamorphosis is contained within that initial experience, and the question of היש אם אין means exactly what it says, it is not two sided or absurdly repetitious, it is “Well, is He there or is He not!?” which is a response to the apparent contradictions after having witnessed קריעת הים in light if פסל מיכה ואתם תחרישון and even in light of מעשי ידי טובעים בים ואתם אמרים שירה which any bitter צעקה would have wrecked (Zohar). Thus there are three levels of ואתם תחרישון (1) do not ruin My show: we are trying to show there is no problem (2) Do not inject bitterness to hurt the רחמים למצרים (3) Do not destroy a הנהגה which can be only experienced by you as your life-in-transition, but never as a manipulate-able הנהגת העולם. The nature of the transition itself is into a new world of transition-as-truth, which is why פסל מיכה is part of the essential יציאה וקריעת ים סוף, as the ערב רב ומשה עבדו. This is included in ואתם תחרישון so as “not to ruin” (Zohar) because we touch here upon כתר ואי"ן and you must experience, as must פרעה himself at last, and מדת הדין with its אלו ואלו עבדי ע"ז הם, all must experience what it means to be the lovers of חולדה ובור, the בחור הנאה of זב א-לי ואנוהו, the לא אני תחילת הקדושה, the נערי בני ישראל, the חסד נעוריך-נער ישראל ואהבו, וישלח את נערי, the מזל"א-נזל of life-flow which is the ויכירו את קול הער, that provides comfort within the world, פתו מצויה לעוברי דרכים and the pleasures of a comforting religiosity. All chaos must also be understood as a natural part of that relationship, and the elements of doubt that come from confusing הנהגה once we have left the world of אין, as if to say, “Well, is He committed or is He not?!?” were incorporated into the עגל itself and the ערב רב, and perhaps Moshe’s own eventual request for הודיעני נא את דרכיך was only an attempt to bring the chaos into a structure that would enable him to communicate with doubt. But certainly the שלשים יום קודם לפורים makes Tu beShvat part of the understanding of that טעם העץ כטעם הפרי, of that preservation of pure potential which is the מזל-נוזל- always providing for the ישראל reality, the connection to which is the essence of נשמת ישראל and the ק"ו תקוה which is לישועתך קויתי even in the darkness of Hell itself (רמח"ל). Rabbi Weinberg 2026-05-20 09:45:36am Twilight Zone - Making a joke of all the meaning to the grand significance that needs to be defined in the parasha is the very humor of froggies and lice and boiled-up Egyptians that turns history into a game, the very absurdity of דם על המשקוף for He who can see the information epigenetically בין טפה של בכור לאינה של בכור, the עד ארכובותיהם בדם, the blood, sweat and tears of מצרים, moving down from ברית מילה to animal skin on the head as the אות, all seems to downgrade the significance that the parasha is here to create, and so we move from משומר ובא מששת ימי בראשית to משומר ובא מן המזיקים, as if Stephen King and the Twilight Zone is as significant as creation, and yet forming a main part of מסכת פסחים, from בני בכורי ישראל to the literally asinine, פטר חמור, from a Torah of profound מעשה מרכבה ומעשה בראשית to החודש הזה לכם אפילו מוטעין and from galaxies into silly local astronomic oversimplifications like Molads and ברכת החמה! Yet in reality and counter-intuitively, we move beyond ראשית into מצוה, beyond consciousness into תפילין, beyond משומר מששת ימי בראשית into משומר ממזיקין and virtual monsters! For מצוה to exist, it is necessary for freedom to be more than a partner to liberty, for a platform to offer more than a broader perspective to act upon a lower locality, for consciousness to be more than the intersection of history with an instant. Instead, the integration of freedom and liberty, of history and instant, is an immanence which is the essence of שכינה and of freedom and of מצוה all as a single reality. This is the only thing that makes sense of the idea of מצוה, as if God is concerned for piggies and penises above all, as if a local ejected matter close to a bigger rock somewhere in a small galaxy is the most important meaning of ראשית. This embededness, this mindfulness, is the reason that אנכי אשר הוצאתיך is an effective identification, “You know Me intimately already, and thus I can be מצוה.” No greater connection could exist between the two stories of בראשית ארץ ושמים ושמים וארץ, with the centrality of אדם as the מאחד. The תורה שקדמה לבריאה has no place in it for מלאך או מצוה at all, and a שמיים without ארץ has no place at all. The “Twilight Zone” is the time for creation בין השמשות, the Gloaming Time, the מטה ומזיקים. This is what makes the דברים-סיפור-הגדה-עניה possible as an effectuation of freedom, for the broader the דעת that answers the במה אדע, the broader the חיבור, which is the increased consciousness that is freedom, not that merely provides for freedom; the greater the presence of ה' אלוקיך is the world, as in ה' האמר"ת היום – ה' האמ"ירך היום which is the only reality responsive to freedom. The לא איש דברים is indeed what destroys Moshe, just as Pharaoh foresaw in עתיד להלקות על ידי מים, for in the end the inability to make the rock an extension of his consciousness as the חמור רפב"י וחומורו של רחב"ד were extensions (this is the אבני נזר on why he holds that the כלי שטף דגר אינם צריכים טבילה!). The growing ability to connect with each מכה makes Moshe the source of עבודה, and enables him to answer the מלאכים Theory of mind and the ארבעה בנים, the חמורים and פרעה, and the breakdown of דיבור אל הסלע, the connections to בשגם הוא בשר and the actual answer to the מלאכים about מה אנוש are all related to this embedded אנכי ה' אלוקיך. There is no difference between the ציווי מצה being the creator of the לא יכלו להתמהמה, of the לכתך אחרי במדבר being the “source” of ראשית in the pasuk, of the ה' אמר אלי לא אוסיף לראות פניך and the shock of “What?? Wait a minute…” in the midrash, the reversal of the פתיחות רבינו בחיי Why indeed if there was no longer a שעיבוד did they need to hold on so desperately? Only such connectedness to universal “theory of mind” could explain the deep connection of the אומות to ישראל, the insanity of world religions being take-offs of Yisrael, the unbelievable focus of all the nations today. The desperation that comes from the impossible מצָרִים of inescapable solipsism in which אוי לו לבית שחלונותיו פונים אל חושך, the צלמות ולא סד"רים can be cured only as the מלאכים themselves would be cured. Thus the French Revolution would make sense, as the American, only with the Freedom of Yisrael, as the French P.M. recently pointed out. The nature of עבודה לה' במדבר and the שלשת ימים (אברבנל) is therefore central: only if you understand what the nature of עבודה בבכור ultimately means, the creation of the very place which is the מקום עבודה, the מקדש השם כוננו ידיך as part of the dream of Ya’akov; provision of the Presence of שכינה and ובמוראים גדולים which is the essence of עבודה, את השם האמרת היום, this is the work of vindication of בראשית! Speaking to oneself and discovering your own embededness and the deepest intimacy of the אנכי ה' אלקיך which is your own. Ultimately מקשה לבו יפול ברעה is חורבן and means that you fall into the very water that is next to “Here Be Monsters”  Making you yourself into the monster  פרעה התנים הגדול בתוך יאורו. Rabbi Weinberg 2026-05-20 09:45:36am Twilight Zone - Making a joke of all the meaning to the grand significance that needs to be defined in the parasha is the very humor of froggies and lice and boiled-up Egyptians that turns history into a game, the very absurdity of דם על המשקוף for He who can see the information epigenetically בין טפה של בכור לאינה של בכור, the עד ארכובותיהם בדם, the blood, sweat and tears of מצרים, moving down from ברית מילה to animal skin on the head as the אות, all seems to downgrade the significance that the parasha is here to create, and so we move from משומר ובא מששת ימי בראשית to משומר ובא מן המזיקים, as if Stephen King and the Twilight Zone is as significant as creation, and yet forming a main part of מסכת פסחים, from בני בכורי ישראל to the literally asinine, פטר חמור, from a Torah of profound מעשה מרכבה ומעשה בראשית to החודש הזה לכם אפילו מוטעין and from galaxies into silly local astronomic oversimplifications like Molads and ברכת החמה! Yet in reality and counter-intuitively, we move beyond ראשית into מצוה, beyond consciousness into תפילין, beyond משומר מששת ימי בראשית into משומר ממזיקין and virtual monsters! For מצוה to exist, it is necessary for freedom to be more than a partner to liberty, for a platform to offer more than a broader perspective to act upon a lower locality, for consciousness to be more than the intersection of history with an instant. Instead, the integration of freedom and liberty, of history and instant, is an immanence which is the essence of שכינה and of freedom and of מצוה all as a single reality. This is the only thing that makes sense of the idea of מצוה, as if God is concerned for piggies and penises above all, as if a local ejected matter close to a bigger rock somewhere in a small galaxy is the most important meaning of ראשית. This embededness, this mindfulness, is the reason that אנכי אשר הוצאתיך is an effective identification, “You know Me intimately already, and thus I can be מצוה.” No greater connection could exist between the two stories of בראשית ארץ ושמים ושמים וארץ, with the centrality of אדם as the מאחד. The תורה שקדמה לבריאה has no place in it for מלאך או מצוה at all, and a שמיים without ארץ has no place at all. The “Twilight Zone” is the time for creation בין השמשות, the Gloaming Time, the מטה ומזיקים. This is what makes the דברים-סיפור-הגדה-עניה possible as an effectuation of freedom, for the broader the דעת that answers the במה אדע, the broader the חיבור, which is the increased consciousness that is freedom, not that merely provides for freedom; the greater the presence of ה' אלוקיך is the world, as in ה' האמר"ת היום – ה' האמ"ירך היום which is the only reality responsive to freedom. The לא איש דברים is indeed what destroys Moshe, just as Pharaoh foresaw in עתיד להלקות על ידי מים, for in the end the inability to make the rock an extension of his consciousness as the חמור רפב"י וחומורו של רחב"ד were extensions (this is the אבני נזר on why he holds that the כלי שטף דגר אינם צריכים טבילה!). The growing ability to connect with each מכה makes Moshe the source of עבודה, and enables him to answer the מלאכים Theory of mind and the ארבעה בנים, the חמורים and פרעה, and the breakdown of דיבור אל הסלע, the connections to בשגם הוא בשר and the actual answer to the מלאכים about מה אנוש are all related to this embedded אנכי ה' אלוקיך. There is no difference between the ציווי מצה being the creator of the לא יכלו להתמהמה, of the לכתך אחרי במדבר being the “source” of ראשית in the pasuk, of the ה' אמר אלי לא אוסיף לראות פניך and the shock of “What?? Wait a minute…” in the midrash, the reversal of the פתיחות רבינו בחיי Why indeed if there was no longer a שעיבוד did they need to hold on so desperately? Only such connectedness to universal “theory of mind” could explain the deep connection of the אומות to ישראל, the insanity of world religions being take-offs of Yisrael, the unbelievable focus of all the nations today. The desperation that comes from the impossible מצָרִים of inescapable solipsism in which אוי לו לבית שחלונותיו פונים אל חושך, the צלמות ולא סד"רים can be cured only as the מלאכים themselves would be cured. Thus the French Revolution would make sense, as the American, only with the Freedom of Yisrael, as the French P.M. recently pointed out. The nature of עבודה לה' במדבר and the שלשת ימים (אברבנל) is therefore central: only if you understand what the nature of עבודה בבכור ultimately means, the creation of the very place which is the מקום עבודה, the מקדש השם כוננו ידיך as part of the dream of Ya’akov; provision of the Presence of שכינה and ובמוראים גדולים which is the essence of עבודה, את השם האמרת היום, this is the work of vindication of בראשית! Speaking to oneself and discovering your own embededness and the deepest intimacy of the אנכי ה' אלקיך which is your own. Ultimately מקשה לבו יפול ברעה is חורבן and means that you fall into the very water that is next to “Here Be Monsters”  Making you yourself into the monster  פרעה התנים הגדול בתוך יאורו. Rabbi Weinberg 2026-05-20 09:45:36am Twilight Zone - Making a joke of all the meaning to the grand significance that needs to be defined in the parasha is the very humor of froggies and lice and boiled-up Egyptians that turns history into a game, the very absurdity of דם על המשקוף for He who can see the information epigenetically בין טפה של בכור לאינה של בכור, the עד ארכובותיהם בדם, the blood, sweat and tears of מצרים, moving down from ברית מילה to animal skin on the head as the אות, all seems to downgrade the significance that the parasha is here to create, and so we move from משומר ובא מששת ימי בראשית to משומר ובא מן המזיקים, as if Stephen King and the Twilight Zone is as significant as creation, and yet forming a main part of מסכת פסחים, from בני בכורי ישראל to the literally asinine, פטר חמור, from a Torah of profound מעשה מרכבה ומעשה בראשית to החודש הזה לכם אפילו מוטעין and from galaxies into silly local astronomic oversimplifications like Molads and ברכת החמה! Yet in reality and counter-intuitively, we move beyond ראשית into מצוה, beyond consciousness into תפילין, beyond משומר מששת ימי בראשית into משומר ממזיקין and virtual monsters! For מצוה to exist, it is necessary for freedom to be more than a partner to liberty, for a platform to offer more than a broader perspective to act upon a lower locality, for consciousness to be more than the intersection of history with an instant. Instead, the integration of freedom and liberty, of history and instant, is an immanence which is the essence of שכינה and of freedom and of מצוה all as a single reality. This is the only thing that makes sense of the idea of מצוה, as if God is concerned for piggies and penises above all, as if a local ejected matter close to a bigger rock somewhere in a small galaxy is the most important meaning of ראשית. This embededness, this mindfulness, is the reason that אנכי אשר הוצאתיך is an effective identification, “You know Me intimately already, and thus I can be מצוה.” No greater connection could exist between the two stories of בראשית ארץ ושמים ושמים וארץ, with the centrality of אדם as the מאחד. The תורה שקדמה לבריאה has no place in it for מלאך או מצוה at all, and a שמיים without ארץ has no place at all. The “Twilight Zone” is the time for creation בין השמשות, the Gloaming Time, the מטה ומזיקים. This is what makes the דברים-סיפור-הגדה-עניה possible as an effectuation of freedom, for the broader the דעת that answers the במה אדע, the broader the חיבור, which is the increased consciousness that is freedom, not that merely provides for freedom; the greater the presence of ה' אלוקיך is the world, as in ה' האמר"ת היום – ה' האמ"ירך היום which is the only reality responsive to freedom. The לא איש דברים is indeed what destroys Moshe, just as Pharaoh foresaw in עתיד להלקות על ידי מים, for in the end the inability to make the rock an extension of his consciousness as the חמור רפב"י וחומורו של רחב"ד were extensions (this is the אבני נזר on why he holds that the כלי שטף דגר אינם צריכים טבילה!). The growing ability to connect with each מכה makes Moshe the source of עבודה, and enables him to answer the מלאכים Theory of mind and the ארבעה בנים, the חמורים and פרעה, and the breakdown of דיבור אל הסלע, the connections to בשגם הוא בשר and the actual answer to the מלאכים about מה אנוש are all related to this embedded אנכי ה' אלוקיך. There is no difference between the ציווי מצה being the creator of the לא יכלו להתמהמה, of the לכתך אחרי במדבר being the “source” of ראשית in the pasuk, of the ה' אמר אלי לא אוסיף לראות פניך and the shock of “What?? Wait a minute…” in the midrash, the reversal of the פתיחות רבינו בחיי Why indeed if there was no longer a שעיבוד did they need to hold on so desperately? Only such connectedness to universal “theory of mind” could explain the deep connection of the אומות to ישראל, the insanity of world religions being take-offs of Yisrael, the unbelievable focus of all the nations today. The desperation that comes from the impossible מצָרִים of inescapable solipsism in which אוי לו לבית שחלונותיו פונים אל חושך, the צלמות ולא סד"רים can be cured only as the מלאכים themselves would be cured. Thus the French Revolution would make sense, as the American, only with the Freedom of Yisrael, as the French P.M. recently pointed out. The nature of עבודה לה' במדבר and the שלשת ימים (אברבנל) is therefore central: only if you understand what the nature of עבודה בבכור ultimately means, the creation of the very place which is the מקום עבודה, the מקדש השם כוננו ידיך as part of the dream of Ya’akov; provision of the Presence of שכינה and ובמוראים גדולים which is the essence of עבודה, את השם האמרת היום, this is the work of vindication of בראשית! Speaking to oneself and discovering your own embededness and the deepest intimacy of the אנכי ה' אלקיך which is your own. Ultimately מקשה לבו יפול ברעה is חורבן and means that you fall into the very water that is next to “Here Be Monsters”  Making you yourself into the monster  פרעה התנים הגדול בתוך יאורו. Rabbi Weinberg 2026-05-20 09:45:36am Twilight Zone - Making a joke of all the meaning to the grand significance that needs to be defined in the parasha is the very humor of froggies and lice and boiled-up Egyptians that turns history into a game, the very absurdity of דם על המשקוף for He who can see the information epigenetically בין טפה של בכור לאינה של בכור, the עד ארכובותיהם בדם, the blood, sweat and tears of מצרים, moving down from ברית מילה to animal skin on the head as the אות, all seems to downgrade the significance that the parasha is here to create, and so we move from משומר ובא מששת ימי בראשית to משומר ובא מן המזיקים, as if Stephen King and the Twilight Zone is as significant as creation, and yet forming a main part of מסכת פסחים, from בני בכורי ישראל to the literally asinine, פטר חמור, from a Torah of profound מעשה מרכבה ומעשה בראשית to החודש הזה לכם אפילו מוטעין and from galaxies into silly local astronomic oversimplifications like Molads and ברכת החמה! Yet in reality and counter-intuitively, we move beyond ראשית into מצוה, beyond consciousness into תפילין, beyond משומר מששת ימי בראשית into משומר ממזיקין and virtual monsters! For מצוה to exist, it is necessary for freedom to be more than a partner to liberty, for a platform to offer more than a broader perspective to act upon a lower locality, for consciousness to be more than the intersection of history with an instant. Instead, the integration of freedom and liberty, of history and instant, is an immanence which is the essence of שכינה and of freedom and of מצוה all as a single reality. This is the only thing that makes sense of the idea of מצוה, as if God is concerned for piggies and penises above all, as if a local ejected matter close to a bigger rock somewhere in a small galaxy is the most important meaning of ראשית. This embededness, this mindfulness, is the reason that אנכי אשר הוצאתיך is an effective identification, “You know Me intimately already, and thus I can be מצוה.” No greater connection could exist between the two stories of בראשית ארץ ושמים ושמים וארץ, with the centrality of אדם as the מאחד. The תורה שקדמה לבריאה has no place in it for מלאך או מצוה at all, and a שמיים without ארץ has no place at all. The “Twilight Zone” is the time for creation בין השמשות, the Gloaming Time, the מטה ומזיקים. This is what makes the דברים-סיפור-הגדה-עניה possible as an effectuation of freedom, for the broader the דעת that answers the במה אדע, the broader the חיבור, which is the increased consciousness that is freedom, not that merely provides for freedom; the greater the presence of ה' אלוקיך is the world, as in ה' האמר"ת היום – ה' האמ"ירך היום which is the only reality responsive to freedom. The לא איש דברים is indeed what destroys Moshe, just as Pharaoh foresaw in עתיד להלקות על ידי מים, for in the end the inability to make the rock an extension of his consciousness as the חמור רפב"י וחומורו של רחב"ד were extensions (this is the אבני נזר on why he holds that the כלי שטף דגר אינם צריכים טבילה!). The growing ability to connect with each מכה makes Moshe the source of עבודה, and enables him to answer the מלאכים Theory of mind and the ארבעה בנים, the חמורים and פרעה, and the breakdown of דיבור אל הסלע, the connections to בשגם הוא בשר and the actual answer to the מלאכים about מה אנוש are all related to this embedded אנכי ה' אלוקיך. There is no difference between the ציווי מצה being the creator of the לא יכלו להתמהמה, of the לכתך אחרי במדבר being the “source” of ראשית in the pasuk, of the ה' אמר אלי לא אוסיף לראות פניך and the shock of “What?? Wait a minute…” in the midrash, the reversal of the פתיחות רבינו בחיי Why indeed if there was no longer a שעיבוד did they need to hold on so desperately? Only such connectedness to universal “theory of mind” could explain the deep connection of the אומות to ישראל, the insanity of world religions being take-offs of Yisrael, the unbelievable focus of all the nations today. The desperation that comes from the impossible מצָרִים of inescapable solipsism in which אוי לו לבית שחלונותיו פונים אל חושך, the צלמות ולא סד"רים can be cured only as the מלאכים themselves would be cured. Thus the French Revolution would make sense, as the American, only with the Freedom of Yisrael, as the French P.M. recently pointed out. The nature of עבודה לה' במדבר and the שלשת ימים (אברבנל) is therefore central: only if you understand what the nature of עבודה בבכור ultimately means, the creation of the very place which is the מקום עבודה, the מקדש השם כוננו ידיך as part of the dream of Ya’akov; provision of the Presence of שכינה and ובמוראים גדולים which is the essence of עבודה, את השם האמרת היום, this is the work of vindication of בראשית! Speaking to oneself and discovering your own embededness and the deepest intimacy of the אנכי ה' אלקיך which is your own. Ultimately מקשה לבו יפול ברעה is חורבן and means that you fall into the very water that is next to “Here Be Monsters”  Making you yourself into the monster  פרעה התנים הגדול בתוך יאורו. Rabbi Weinberg 2026-05-20 09:45:36am Twilight Zone - Making a joke of all the meaning to the grand significance that needs to be defined in the parasha is the very humor of froggies and lice and boiled-up Egyptians that turns history into a game, the very absurdity of דם על המשקוף for He who can see the information epigenetically בין טפה של בכור לאינה של בכור, the עד ארכובותיהם בדם, the blood, sweat and tears of מצרים, moving down from ברית מילה to animal skin on the head as the אות, all seems to downgrade the significance that the parasha is here to create, and so we move from משומר ובא מששת ימי בראשית to משומר ובא מן המזיקים, as if Stephen King and the Twilight Zone is as significant as creation, and yet forming a main part of מסכת פסחים, from בני בכורי ישראל to the literally asinine, פטר חמור, from a Torah of profound מעשה מרכבה ומעשה בראשית to החודש הזה לכם אפילו מוטעין and from galaxies into silly local astronomic oversimplifications like Molads and ברכת החמה! Yet in reality and counter-intuitively, we move beyond ראשית into מצוה, beyond consciousness into תפילין, beyond משומר מששת ימי בראשית into משומר ממזיקין and virtual monsters! For מצוה to exist, it is necessary for freedom to be more than a partner to liberty, for a platform to offer more than a broader perspective to act upon a lower locality, for consciousness to be more than the intersection of history with an instant. Instead, the integration of freedom and liberty, of history and instant, is an immanence which is the essence of שכינה and of freedom and of מצוה all as a single reality. This is the only thing that makes sense of the idea of מצוה, as if God is concerned for piggies and penises above all, as if a local ejected matter close to a bigger rock somewhere in a small galaxy is the most important meaning of ראשית. This embededness, this mindfulness, is the reason that אנכי אשר הוצאתיך is an effective identification, “You know Me intimately already, and thus I can be מצוה.” No greater connection could exist between the two stories of בראשית ארץ ושמים ושמים וארץ, with the centrality of אדם as the מאחד. The תורה שקדמה לבריאה has no place in it for מלאך או מצוה at all, and a שמיים without ארץ has no place at all. The “Twilight Zone” is the time for creation בין השמשות, the Gloaming Time, the מטה ומזיקים. This is what makes the דברים-סיפור-הגדה-עניה possible as an effectuation of freedom, for the broader the דעת that answers the במה אדע, the broader the חיבור, which is the increased consciousness that is freedom, not that merely provides for freedom; the greater the presence of ה' אלוקיך is the world, as in ה' האמר"ת היום – ה' האמ"ירך היום which is the only reality responsive to freedom. The לא איש דברים is indeed what destroys Moshe, just as Pharaoh foresaw in עתיד להלקות על ידי מים, for in the end the inability to make the rock an extension of his consciousness as the חמור רפב"י וחומורו של רחב"ד were extensions (this is the אבני נזר on why he holds that the כלי שטף דגר אינם צריכים טבילה!). The growing ability to connect with each מכה makes Moshe the source of עבודה, and enables him to answer the מלאכים Theory of mind and the ארבעה בנים, the חמורים and פרעה, and the breakdown of דיבור אל הסלע, the connections to בשגם הוא בשר and the actual answer to the מלאכים about מה אנוש are all related to this embedded אנכי ה' אלוקיך. There is no difference between the ציווי מצה being the creator of the לא יכלו להתמהמה, of the לכתך אחרי במדבר being the “source” of ראשית in the pasuk, of the ה' אמר אלי לא אוסיף לראות פניך and the shock of “What?? Wait a minute…” in the midrash, the reversal of the פתיחות רבינו בחיי Why indeed if there was no longer a שעיבוד did they need to hold on so desperately? Only such connectedness to universal “theory of mind” could explain the deep connection of the אומות to ישראל, the insanity of world religions being take-offs of Yisrael, the unbelievable focus of all the nations today. The desperation that comes from the impossible מצָרִים of inescapable solipsism in which אוי לו לבית שחלונותיו פונים אל חושך, the צלמות ולא סד"רים can be cured only as the מלאכים themselves would be cured. Thus the French Revolution would make sense, as the American, only with the Freedom of Yisrael, as the French P.M. recently pointed out. The nature of עבודה לה' במדבר and the שלשת ימים (אברבנל) is therefore central: only if you understand what the nature of עבודה בבכור ultimately means, the creation of the very place which is the מקום עבודה, the מקדש השם כוננו ידיך as part of the dream of Ya’akov; provision of the Presence of שכינה and ובמוראים גדולים which is the essence of עבודה, את השם האמרת היום, this is the work of vindication of בראשית! Speaking to oneself and discovering your own embededness and the deepest intimacy of the אנכי ה' אלקיך which is your own. Ultimately מקשה לבו יפול ברעה is חורבן and means that you fall into the very water that is next to “Here Be Monsters”  Making you yourself into the monster  פרעה התנים הגדול בתוך יאורו. Rabbi Weinberg 2026-05-20 09:45:36am Inverse Proportionality - Developing understanding of the relationship of the two phases: פקידה/מלחמות; Moshe’s approach/God’s approach; דיבור/שמיעה; עבדים היינו/מתחילה עע"ז היו אבתינו; Avraham’s chesed and freedom and Ya’akov’s ירידת מצרים ; הבאים ישרש יעקב and תורה; פקוד/יפקוד; אקיה/אשר אקיה; and at last the difference between בני בכורי and ראשית משומר ובא; the difference between the גלות מצרים as an expression of עצה עמוקה מחברון and אימה חשיכה גדולה or an expression of מעשה בראשית and הארץ היתה תוהו ובוהו וחושך; הבאים ישרש יעק"ב ותוכחה/ה' קנני ראשית דרכו; Moshe as גואל/Moshe as נביא So much of the parasha is taken up with the formalization of the שליחות which is completed only with the closing verses of the Torah, as Rambam describes, עשה משה רבינו רבן של כל הנביאים ושלחו. On this level the new שם ה' and Torah, the בהר הזה=שלשת ימים=האות אשר אנכ"י של"חתיך, is a completely new understanding of the level of גאולה, and they are indeed here introduced on five different stages. This becomes the אנכ"י=ד"ן אנכ"י=אנכי אשר הוצאתיך=אנכ"י אעלך, clearly a new definition of everything. Moshe here actually becomes identified with the קנני and the קן החכמה itself! Choice and Freedom a result of the relationship of the two elements of identity, local and meta, provision of both a Gödelian platform to act from and an effective local identity to act upon and to express within. This is part of the essence of יעקב, his ladder, his תפארת, and הבאים ישרש יעקב. Any breakdown between the two is a breakdown in דיבור itself, and expresses the two phases of Moshe, the first an expression of the courage and vision of his sister and mother, the restoration of a local life to his father, where the true meaning of גזירתך קשה משל פרעה is that you have undone the local as well as the meta. They were convinced that the perpetuation of an untenable modality was foolish and that either a new paradigm is brought into play or there is no point in going on as is. Which is true, as we can see from the גמרא later, where רבי ישמעאל בן אלישע says we should do the same! The recognition that the differentiation from מצרים in terms of freedom, of standing up, is enough of a re-creation of אברהם אבינו so that we do not need זרע של אברהם אבינו כלה מאליו. The בזכות נשים צדקניות is not the equivalent of בשביל ארבע דברים נגאלו ממצרים but is literal—it is because of you that I am alive today! This is why the translation of הבאים ישרש יעקב is that same woman, the יוכבד who acted in consort with Miriam and made her possible. Disjointed nested levels destroy freedom; perfect nesting describes a world of complete תשובה, in which neuronal pathways are synchronous with the clarity of רצוננו לעשות את רצונך. But this means that astonishingly the two parashot of שמות-וארא are not only the two elements of the הגדה של פסח of רב ושמואל, of freedom and liberty, but are themselves the two elements of the Gödel Freedom ladder, for Shemot makes a level of local expression possible, which immediately provides the basis for the משה רבינו וברוך המקום שנתן תורה לעמו ישראל and the war of וארא to establish the upper platform. The two parashot together provide the dual nesting requirements for Freedom/Liberty and are the model for their own message! The sense of מצרים is not a simple word meaning “being between a rock and a hard place.” It means being within a space whose boundaries are evident and limiting, without any way to get beyond: a perfect description of Gödel -nonfreedom. פרעה was not a caricature of an absurdly obstinate fool, but a profound model of the antithesis of Gödel Freedom. He himself immediately grasped the problem of the relationship of identities, even in terms of the danger of the assertion of שם השם against the projections, which would have made teshuva possible. His own response to them promised to make teshuva impossible, and he asserted that ultimately he saw them as Moshe and Aharon, locally and eternally as the same, just as he viewed himself, and guaranteed that he would see to it that the “normalcy” of the working class would remain undisturbed by the ישעו אל דברי שקר and Shabbat, which was ישמח משה במתנת, which was their initial relationship to the ששת ימי בראשית which would become ממחרת השב"ת and the connection to זכר ליציאת מצרים and the לילה המשומר ובא. But it was this withdrawal from an interrelationship of identities that had been available to all מצרים and to Pharaoh through Yosef and Sara and Avraham’s initial visit to מצרים, that allows this to be מצרים as a meta-identity, allows טוב שבמצריים רצוץ את מוחו and viewing them all as a meta-עם. But he destroys not the possibility of choice, only the fullness of Teshuva. Indeed, choice is easy for him because דעתו קלה כמלך, which is what makes it so easy for him to become the מלך ננוה, the opposite of his current meta-identity. But, so what? One can switch platforms easily, which is why גויים קרובי תשובה; the problems begin only when the platform needs to go through the painful translation into the local, and this he never needs to do. This is the deeper insight into why there is the difference between choice as רצון which is not removed from him; only תשובה is lost by his choices. The attempt to seduce the מילדות was an expression of חיות, of בהמתן של ישראל יותר מנשותיהם חביבה להם, of the loss of the love of יוסף (the deeper אשר לא יד"ע את יוסף), and even the sex-doll of שרה became purely pornographic, which is the Zohar’s explanation of the ובחדר משכבך. This is what engenders the fear and hatred of Yisrael instead of the thanks for providing us a place within you, itself the strongest result of the loss of the relationship of the two tiered identity: loss of choice; loss of freedom, loss of ability to subsume the אומות and provide them their פרים and their place in eternity. The שעיבוד is thus self-generated in exactly the same way that Pharaoh’s loss of choice is self-generated and the road to freedom is re-created in the same way, re-establishing that relationship, just as the road to freedom and Teshuva for פרעה himself is in exactly the same notion of what allows him to become king of anti-Nimrod Ninveh. Even today the amazing hatred of Yisrael and the absurd irrational application of standards that would never be applied to any other nation is completely understandable the moment that Yisrael claim to be French or German. It is then essential for those nations to separate themselves by simple virtue of “they are NOT us” or “je ne suis pas juive” Rabbi Weinberg 2026-05-20 09:45:36am Inverse Proportionality - Developing understanding of the relationship of the two phases: פקידה/מלחמות; Moshe’s approach/God’s approach; דיבור/שמיעה; עבדים היינו/מתחילה עע"ז היו אבתינו; Avraham’s chesed and freedom and Ya’akov’s ירידת מצרים ; הבאים ישרש יעקב and תורה; פקוד/יפקוד; אקיה/אשר אקיה; and at last the difference between בני בכורי and ראשית משומר ובא; the difference between the גלות מצרים as an expression of עצה עמוקה מחברון and אימה חשיכה גדולה or an expression of מעשה בראשית and הארץ היתה תוהו ובוהו וחושך; הבאים ישרש יעק"ב ותוכחה/ה' קנני ראשית דרכו; Moshe as גואל/Moshe as נביא So much of the parasha is taken up with the formalization of the שליחות which is completed only with the closing verses of the Torah, as Rambam describes, עשה משה רבינו רבן של כל הנביאים ושלחו. On this level the new שם ה' and Torah, the בהר הזה=שלשת ימים=האות אשר אנכ"י של"חתיך, is a completely new understanding of the level of גאולה, and they are indeed here introduced on five different stages. This becomes the אנכ"י=ד"ן אנכ"י=אנכי אשר הוצאתיך=אנכ"י אעלך, clearly a new definition of everything. Moshe here actually becomes identified with the קנני and the קן החכמה itself! Choice and Freedom a result of the relationship of the two elements of identity, local and meta, provision of both a Gödelian platform to act from and an effective local identity to act upon and to express within. This is part of the essence of יעקב, his ladder, his תפארת, and הבאים ישרש יעקב. Any breakdown between the two is a breakdown in דיבור itself, and expresses the two phases of Moshe, the first an expression of the courage and vision of his sister and mother, the restoration of a local life to his father, where the true meaning of גזירתך קשה משל פרעה is that you have undone the local as well as the meta. They were convinced that the perpetuation of an untenable modality was foolish and that either a new paradigm is brought into play or there is no point in going on as is. Which is true, as we can see from the גמרא later, where רבי ישמעאל בן אלישע says we should do the same! The recognition that the differentiation from מצרים in terms of freedom, of standing up, is enough of a re-creation of אברהם אבינו so that we do not need זרע של אברהם אבינו כלה מאליו. The בזכות נשים צדקניות is not the equivalent of בשביל ארבע דברים נגאלו ממצרים but is literal—it is because of you that I am alive today! This is why the translation of הבאים ישרש יעקב is that same woman, the יוכבד who acted in consort with Miriam and made her possible. Disjointed nested levels destroy freedom; perfect nesting describes a world of complete תשובה, in which neuronal pathways are synchronous with the clarity of רצוננו לעשות את רצונך. But this means that astonishingly the two parashot of שמות-וארא are not only the two elements of the הגדה של פסח of רב ושמואל, of freedom and liberty, but are themselves the two elements of the Gödel Freedom ladder, for Shemot makes a level of local expression possible, which immediately provides the basis for the משה רבינו וברוך המקום שנתן תורה לעמו ישראל and the war of וארא to establish the upper platform. The two parashot together provide the dual nesting requirements for Freedom/Liberty and are the model for their own message! The sense of מצרים is not a simple word meaning “being between a rock and a hard place.” It means being within a space whose boundaries are evident and limiting, without any way to get beyond: a perfect description of Gödel -nonfreedom. פרעה was not a caricature of an absurdly obstinate fool, but a profound model of the antithesis of Gödel Freedom. He himself immediately grasped the problem of the relationship of identities, even in terms of the danger of the assertion of שם השם against the projections, which would have made teshuva possible. His own response to them promised to make teshuva impossible, and he asserted that ultimately he saw them as Moshe and Aharon, locally and eternally as the same, just as he viewed himself, and guaranteed that he would see to it that the “normalcy” of the working class would remain undisturbed by the ישעו אל דברי שקר and Shabbat, which was ישמח משה במתנת, which was their initial relationship to the ששת ימי בראשית which would become ממחרת השב"ת and the connection to זכר ליציאת מצרים and the לילה המשומר ובא. But it was this withdrawal from an interrelationship of identities that had been available to all מצרים and to Pharaoh through Yosef and Sara and Avraham’s initial visit to מצרים, that allows this to be מצרים as a meta-identity, allows טוב שבמצריים רצוץ את מוחו and viewing them all as a meta-עם. But he destroys not the possibility of choice, only the fullness of Teshuva. Indeed, choice is easy for him because דעתו קלה כמלך, which is what makes it so easy for him to become the מלך ננוה, the opposite of his current meta-identity. But, so what? One can switch platforms easily, which is why גויים קרובי תשובה; the problems begin only when the platform needs to go through the painful translation into the local, and this he never needs to do. This is the deeper insight into why there is the difference between choice as רצון which is not removed from him; only תשובה is lost by his choices. The attempt to seduce the מילדות was an expression of חיות, of בהמתן של ישראל יותר מנשותיהם חביבה להם, of the loss of the love of יוסף (the deeper אשר לא יד"ע את יוסף), and even the sex-doll of שרה became purely pornographic, which is the Zohar’s explanation of the ובחדר משכבך. This is what engenders the fear and hatred of Yisrael instead of the thanks for providing us a place within you, itself the strongest result of the loss of the relationship of the two tiered identity: loss of choice; loss of freedom, loss of ability to subsume the אומות and provide them their פרים and their place in eternity. The שעיבוד is thus self-generated in exactly the same way that Pharaoh’s loss of choice is self-generated and the road to freedom is re-created in the same way, re-establishing that relationship, just as the road to freedom and Teshuva for פרעה himself is in exactly the same notion of what allows him to become king of anti-Nimrod Ninveh. Even today the amazing hatred of Yisrael and the absurd irrational application of standards that would never be applied to any other nation is completely understandable the moment that Yisrael claim to be French or German. It is then essential for those nations to separate themselves by simple virtue of “they are NOT us” or “je ne suis pas juive” Rabbi Weinberg 2026-05-20 09:45:36am Inverse Proportionality - Developing understanding of the relationship of the two phases: פקידה/מלחמות; Moshe’s approach/God’s approach; דיבור/שמיעה; עבדים היינו/מתחילה עע"ז היו אבתינו; Avraham’s chesed and freedom and Ya’akov’s ירידת מצרים ; הבאים ישרש יעקב and תורה; פקוד/יפקוד; אקיה/אשר אקיה; and at last the difference between בני בכורי and ראשית משומר ובא; the difference between the גלות מצרים as an expression of עצה עמוקה מחברון and אימה חשיכה גדולה or an expression of מעשה בראשית and הארץ היתה תוהו ובוהו וחושך; הבאים ישרש יעק"ב ותוכחה/ה' קנני ראשית דרכו; Moshe as גואל/Moshe as נביא So much of the parasha is taken up with the formalization of the שליחות which is completed only with the closing verses of the Torah, as Rambam describes, עשה משה רבינו רבן של כל הנביאים ושלחו. On this level the new שם ה' and Torah, the בהר הזה=שלשת ימים=האות אשר אנכ"י של"חתיך, is a completely new understanding of the level of גאולה, and they are indeed here introduced on five different stages. This becomes the אנכ"י=ד"ן אנכ"י=אנכי אשר הוצאתיך=אנכ"י אעלך, clearly a new definition of everything. Moshe here actually becomes identified with the קנני and the קן החכמה itself! Choice and Freedom a result of the relationship of the two elements of identity, local and meta, provision of both a Gödelian platform to act from and an effective local identity to act upon and to express within. This is part of the essence of יעקב, his ladder, his תפארת, and הבאים ישרש יעקב. Any breakdown between the two is a breakdown in דיבור itself, and expresses the two phases of Moshe, the first an expression of the courage and vision of his sister and mother, the restoration of a local life to his father, where the true meaning of גזירתך קשה משל פרעה is that you have undone the local as well as the meta. They were convinced that the perpetuation of an untenable modality was foolish and that either a new paradigm is brought into play or there is no point in going on as is. Which is true, as we can see from the גמרא later, where רבי ישמעאל בן אלישע says we should do the same! The recognition that the differentiation from מצרים in terms of freedom, of standing up, is enough of a re-creation of אברהם אבינו so that we do not need זרע של אברהם אבינו כלה מאליו. The בזכות נשים צדקניות is not the equivalent of בשביל ארבע דברים נגאלו ממצרים but is literal—it is because of you that I am alive today! This is why the translation of הבאים ישרש יעקב is that same woman, the יוכבד who acted in consort with Miriam and made her possible. Disjointed nested levels destroy freedom; perfect nesting describes a world of complete תשובה, in which neuronal pathways are synchronous with the clarity of רצוננו לעשות את רצונך. But this means that astonishingly the two parashot of שמות-וארא are not only the two elements of the הגדה של פסח of רב ושמואל, of freedom and liberty, but are themselves the two elements of the Gödel Freedom ladder, for Shemot makes a level of local expression possible, which immediately provides the basis for the משה רבינו וברוך המקום שנתן תורה לעמו ישראל and the war of וארא to establish the upper platform. The two parashot together provide the dual nesting requirements for Freedom/Liberty and are the model for their own message! The sense of מצרים is not a simple word meaning “being between a rock and a hard place.” It means being within a space whose boundaries are evident and limiting, without any way to get beyond: a perfect description of Gödel -nonfreedom. פרעה was not a caricature of an absurdly obstinate fool, but a profound model of the antithesis of Gödel Freedom. He himself immediately grasped the problem of the relationship of identities, even in terms of the danger of the assertion of שם השם against the projections, which would have made teshuva possible. His own response to them promised to make teshuva impossible, and he asserted that ultimately he saw them as Moshe and Aharon, locally and eternally as the same, just as he viewed himself, and guaranteed that he would see to it that the “normalcy” of the working class would remain undisturbed by the ישעו אל דברי שקר and Shabbat, which was ישמח משה במתנת, which was their initial relationship to the ששת ימי בראשית which would become ממחרת השב"ת and the connection to זכר ליציאת מצרים and the לילה המשומר ובא. But it was this withdrawal from an interrelationship of identities that had been available to all מצרים and to Pharaoh through Yosef and Sara and Avraham’s initial visit to מצרים, that allows this to be מצרים as a meta-identity, allows טוב שבמצריים רצוץ את מוחו and viewing them all as a meta-עם. But he destroys not the possibility of choice, only the fullness of Teshuva. Indeed, choice is easy for him because דעתו קלה כמלך, which is what makes it so easy for him to become the מלך ננוה, the opposite of his current meta-identity. But, so what? One can switch platforms easily, which is why גויים קרובי תשובה; the problems begin only when the platform needs to go through the painful translation into the local, and this he never needs to do. This is the deeper insight into why there is the difference between choice as רצון which is not removed from him; only תשובה is lost by his choices. The attempt to seduce the מילדות was an expression of חיות, of בהמתן של ישראל יותר מנשותיהם חביבה להם, of the loss of the love of יוסף (the deeper אשר לא יד"ע את יוסף), and even the sex-doll of שרה became purely pornographic, which is the Zohar’s explanation of the ובחדר משכבך. This is what engenders the fear and hatred of Yisrael instead of the thanks for providing us a place within you, itself the strongest result of the loss of the relationship of the two tiered identity: loss of choice; loss of freedom, loss of ability to subsume the אומות and provide them their פרים and their place in eternity. The שעיבוד is thus self-generated in exactly the same way that Pharaoh’s loss of choice is self-generated and the road to freedom is re-created in the same way, re-establishing that relationship, just as the road to freedom and Teshuva for פרעה himself is in exactly the same notion of what allows him to become king of anti-Nimrod Ninveh. Even today the amazing hatred of Yisrael and the absurd irrational application of standards that would never be applied to any other nation is completely understandable the moment that Yisrael claim to be French or German. It is then essential for those nations to separate themselves by simple virtue of “they are NOT us” or “je ne suis pas juive” Rabbi Weinberg 2026-05-20 09:45:36am Inverse Proportionality - Developing understanding of the relationship of the two phases: פקידה/מלחמות; Moshe’s approach/God’s approach; דיבור/שמיעה; עבדים היינו/מתחילה עע"ז היו אבתינו; Avraham’s chesed and freedom and Ya’akov’s ירידת מצרים ; הבאים ישרש יעקב and תורה; פקוד/יפקוד; אקיה/אשר אקיה; and at last the difference between בני בכורי and ראשית משומר ובא; the difference between the גלות מצרים as an expression of עצה עמוקה מחברון and אימה חשיכה גדולה or an expression of מעשה בראשית and הארץ היתה תוהו ובוהו וחושך; הבאים ישרש יעק"ב ותוכחה/ה' קנני ראשית דרכו; Moshe as גואל/Moshe as נביא So much of the parasha is taken up with the formalization of the שליחות which is completed only with the closing verses of the Torah, as Rambam describes, עשה משה רבינו רבן של כל הנביאים ושלחו. On this level the new שם ה' and Torah, the בהר הזה=שלשת ימים=האות אשר אנכ"י של"חתיך, is a completely new understanding of the level of גאולה, and they are indeed here introduced on five different stages. This becomes the אנכ"י=ד"ן אנכ"י=אנכי אשר הוצאתיך=אנכ"י אעלך, clearly a new definition of everything. Moshe here actually becomes identified with the קנני and the קן החכמה itself! Choice and Freedom a result of the relationship of the two elements of identity, local and meta, provision of both a Gödelian platform to act from and an effective local identity to act upon and to express within. This is part of the essence of יעקב, his ladder, his תפארת, and הבאים ישרש יעקב. Any breakdown between the two is a breakdown in דיבור itself, and expresses the two phases of Moshe, the first an expression of the courage and vision of his sister and mother, the restoration of a local life to his father, where the true meaning of גזירתך קשה משל פרעה is that you have undone the local as well as the meta. They were convinced that the perpetuation of an untenable modality was foolish and that either a new paradigm is brought into play or there is no point in going on as is. Which is true, as we can see from the גמרא later, where רבי ישמעאל בן אלישע says we should do the same! The recognition that the differentiation from מצרים in terms of freedom, of standing up, is enough of a re-creation of אברהם אבינו so that we do not need זרע של אברהם אבינו כלה מאליו. The בזכות נשים צדקניות is not the equivalent of בשביל ארבע דברים נגאלו ממצרים but is literal—it is because of you that I am alive today! This is why the translation of הבאים ישרש יעקב is that same woman, the יוכבד who acted in consort with Miriam and made her possible. Disjointed nested levels destroy freedom; perfect nesting describes a world of complete תשובה, in which neuronal pathways are synchronous with the clarity of רצוננו לעשות את רצונך. But this means that astonishingly the two parashot of שמות-וארא are not only the two elements of the הגדה של פסח of רב ושמואל, of freedom and liberty, but are themselves the two elements of the Gödel Freedom ladder, for Shemot makes a level of local expression possible, which immediately provides the basis for the משה רבינו וברוך המקום שנתן תורה לעמו ישראל and the war of וארא to establish the upper platform. The two parashot together provide the dual nesting requirements for Freedom/Liberty and are the model for their own message! The sense of מצרים is not a simple word meaning “being between a rock and a hard place.” It means being within a space whose boundaries are evident and limiting, without any way to get beyond: a perfect description of Gödel -nonfreedom. פרעה was not a caricature of an absurdly obstinate fool, but a profound model of the antithesis of Gödel Freedom. He himself immediately grasped the problem of the relationship of identities, even in terms of the danger of the assertion of שם השם against the projections, which would have made teshuva possible. His own response to them promised to make teshuva impossible, and he asserted that ultimately he saw them as Moshe and Aharon, locally and eternally as the same, just as he viewed himself, and guaranteed that he would see to it that the “normalcy” of the working class would remain undisturbed by the ישעו אל דברי שקר and Shabbat, which was ישמח משה במתנת, which was their initial relationship to the ששת ימי בראשית which would become ממחרת השב"ת and the connection to זכר ליציאת מצרים and the לילה המשומר ובא. But it was this withdrawal from an interrelationship of identities that had been available to all מצרים and to Pharaoh through Yosef and Sara and Avraham’s initial visit to מצרים, that allows this to be מצרים as a meta-identity, allows טוב שבמצריים רצוץ את מוחו and viewing them all as a meta-עם. But he destroys not the possibility of choice, only the fullness of Teshuva. Indeed, choice is easy for him because דעתו קלה כמלך, which is what makes it so easy for him to become the מלך ננוה, the opposite of his current meta-identity. But, so what? One can switch platforms easily, which is why גויים קרובי תשובה; the problems begin only when the platform needs to go through the painful translation into the local, and this he never needs to do. This is the deeper insight into why there is the difference between choice as רצון which is not removed from him; only תשובה is lost by his choices. The attempt to seduce the מילדות was an expression of חיות, of בהמתן של ישראל יותר מנשותיהם חביבה להם, of the loss of the love of יוסף (the deeper אשר לא יד"ע את יוסף), and even the sex-doll of שרה became purely pornographic, which is the Zohar’s explanation of the ובחדר משכבך. This is what engenders the fear and hatred of Yisrael instead of the thanks for providing us a place within you, itself the strongest result of the loss of the relationship of the two tiered identity: loss of choice; loss of freedom, loss of ability to subsume the אומות and provide them their פרים and their place in eternity. The שעיבוד is thus self-generated in exactly the same way that Pharaoh’s loss of choice is self-generated and the road to freedom is re-created in the same way, re-establishing that relationship, just as the road to freedom and Teshuva for פרעה himself is in exactly the same notion of what allows him to become king of anti-Nimrod Ninveh. Even today the amazing hatred of Yisrael and the absurd irrational application of standards that would never be applied to any other nation is completely understandable the moment that Yisrael claim to be French or German. It is then essential for those nations to separate themselves by simple virtue of “they are NOT us” or “je ne suis pas juive” Talking to oneself as the ultimate עצה Rabbi Weinberg 2026-05-20 09:45:36am Inverse Proportionality - Developing understanding of the relationship of the two phases: פקידה/מלחמות; Moshe’s approach/God’s approach; דיבור/שמיעה; עבדים היינו/מתחילה עע"ז היו אבתינו; Avraham’s chesed and freedom and Ya’akov’s ירידת מצרים ; הבאים ישרש יעקב and תורה; פקוד/יפקוד; אקיה/אשר אקיה; and at last the difference between בני בכורי and ראשית משומר ובא; the difference between the גלות מצרים as an expression of עצה עמוקה מחברון and אימה חשיכה גדולה or an expression of מעשה בראשית and הארץ היתה תוהו ובוהו וחושך; הבאים ישרש יעק"ב ותוכחה/ה' קנני ראשית דרכו; Moshe as גואל/Moshe as נביא So much of the parasha is taken up with the formalization of the שליחות which is completed only with the closing verses of the Torah, as Rambam describes, עשה משה רבינו רבן של כל הנביאים ושלחו. On this level the new שם ה' and Torah, the בהר הזה=שלשת ימים=האות אשר אנכ"י של"חתיך, is a completely new understanding of the level of גאולה, and they are indeed here introduced on five different stages. This becomes the אנכ"י=ד"ן אנכ"י=אנכי אשר הוצאתיך=אנכ"י אעלך, clearly a new definition of everything. Moshe here actually becomes identified with the קנני and the קן החכמה itself! Choice and Freedom a result of the relationship of the two elements of identity, local and meta, provision of both a Gödelian platform to act from and an effective local identity to act upon and to express within. This is part of the essence of יעקב, his ladder, his תפארת, and הבאים ישרש יעקב. Any breakdown between the two is a breakdown in דיבור itself, and expresses the two phases of Moshe, the first an expression of the courage and vision of his sister and mother, the restoration of a local life to his father, where the true meaning of גזירתך קשה משל פרעה is that you have undone the local as well as the meta. They were convinced that the perpetuation of an untenable modality was foolish and that either a new paradigm is brought into play or there is no point in going on as is. Which is true, as we can see from the גמרא later, where רבי ישמעאל בן אלישע says we should do the same! The recognition that the differentiation from מצרים in terms of freedom, of standing up, is enough of a re-creation of אברהם אבינו so that we do not need זרע של אברהם אבינו כלה מאליו. The בזכות נשים צדקניות is not the equivalent of בשביל ארבע דברים נגאלו ממצרים but is literal—it is because of you that I am alive today! This is why the translation of הבאים ישרש יעקב is that same woman, the יוכבד who acted in consort with Miriam and made her possible. Disjointed nested levels destroy freedom; perfect nesting describes a world of complete תשובה, in which neuronal pathways are synchronous with the clarity of רצוננו לעשות את רצונך. But this means that astonishingly the two parashot of שמות-וארא are not only the two elements of the הגדה של פסח of רב ושמואל, of freedom and liberty, but are themselves the two elements of the Gödel Freedom ladder, for Shemot makes a level of local expression possible, which immediately provides the basis for the משה רבינו וברוך המקום שנתן תורה לעמו ישראל and the war of וארא to establish the upper platform. The two parashot together provide the dual nesting requirements for Freedom/Liberty and are the model for their own message! The sense of מצרים is not a simple word meaning “being between a rock and a hard place.” It means being within a space whose boundaries are evident and limiting, without any way to get beyond: a perfect description of Gödel -nonfreedom. פרעה was not a caricature of an absurdly obstinate fool, but a profound model of the antithesis of Gödel Freedom. He himself immediately grasped the problem of the relationship of identities, even in terms of the danger of the assertion of שם השם against the projections, which would have made teshuva possible. His own response to them promised to make teshuva impossible, and he asserted that ultimately he saw them as Moshe and Aharon, locally and eternally as the same, just as he viewed himself, and guaranteed that he would see to it that the “normalcy” of the working class would remain undisturbed by the ישעו אל דברי שקר and Shabbat, which was ישמח משה במתנת, which was their initial relationship to the ששת ימי בראשית which would become ממחרת השב"ת and the connection to זכר ליציאת מצרים and the לילה המשומר ובא. But it was this withdrawal from an interrelationship of identities that had been available to all מצרים and to Pharaoh through Yosef and Sara and Avraham’s initial visit to מצרים, that allows this to be מצרים as a meta-identity, allows טוב שבמצריים רצוץ את מוחו and viewing them all as a meta-עם. But he destroys not the possibility of choice, only the fullness of Teshuva. Indeed, choice is easy for him because דעתו קלה כמלך, which is what makes it so easy for him to become the מלך ננוה, the opposite of his current meta-identity. But, so what? One can switch platforms easily, which is why גויים קרובי תשובה; the problems begin only when the platform needs to go through the painful translation into the local, and this he never needs to do. This is the deeper insight into why there is the difference between choice as רצון which is not removed from him; only תשובה is lost by his choices. The attempt to seduce the מילדות was an expression of חיות, of בהמתן של ישראל יותר מנשותיהם חביבה להם, of the loss of the love of יוסף (the deeper אשר לא יד"ע את יוסף), and even the sex-doll of שרה became purely pornographic, which is the Zohar’s explanation of the ובחדר משכבך. This is what engenders the fear and hatred of Yisrael instead of the thanks for providing us a place within you, itself the strongest result of the loss of the relationship of the two tiered identity: loss of choice; loss of freedom, loss of ability to subsume the אומות and provide them their פרים and their place in eternity. The שעיבוד is thus self-generated in exactly the same way that Pharaoh’s loss of choice is self-generated and the road to freedom is re-created in the same way, re-establishing that relationship, just as the road to freedom and Teshuva for פרעה himself is in exactly the same notion of what allows him to become king of anti-Nimrod Ninveh. Even today the amazing hatred of Yisrael and the absurd irrational application of standards that would never be applied to any other nation is completely understandable the moment that Yisrael claim to be French or German. It is then essential for those nations to separate themselves by simple virtue of “they are NOT us” or “je ne suis pas juive” Talking to oneself as the ultimate עצה Rabbi Weinberg 2026-05-20 09:45:36am Inverse Proportionality - Developing understanding of the relationship of the two phases: פקידה/מלחמות; Moshe’s approach/God’s approach; דיבור/שמיעה; עבדים היינו/מתחילה עע"ז היו אבתינו; Avraham’s chesed and freedom and Ya’akov’s ירידת מצרים ; הבאים ישרש יעקב and תורה; פקוד/יפקוד; אקיה/אשר אקיה; and at last the difference between בני בכורי and ראשית משומר ובא; the difference between the גלות מצרים as an expression of עצה עמוקה מחברון and אימה חשיכה גדולה or an expression of מעשה בראשית and הארץ היתה תוהו ובוהו וחושך; הבאים ישרש יעק"ב ותוכחה/ה' קנני ראשית דרכו; Moshe as גואל/Moshe as נביא So much of the parasha is taken up with the formalization of the שליחות which is completed only with the closing verses of the Torah, as Rambam describes, עשה משה רבינו רבן של כל הנביאים ושלחו. On this level the new שם ה' and Torah, the בהר הזה=שלשת ימים=האות אשר אנכ"י של"חתיך, is a completely new understanding of the level of גאולה, and they are indeed here introduced on five different stages. This becomes the אנכ"י=ד"ן אנכ"י=אנכי אשר הוצאתיך=אנכ"י אעלך, clearly a new definition of everything. Moshe here actually becomes identified with the קנני and the קן החכמה itself! Choice and Freedom a result of the relationship of the two elements of identity, local and meta, provision of both a Gödelian platform to act from and an effective local identity to act upon and to express within. This is part of the essence of יעקב, his ladder, his תפארת, and הבאים ישרש יעקב. Any breakdown between the two is a breakdown in דיבור itself, and expresses the two phases of Moshe, the first an expression of the courage and vision of his sister and mother, the restoration of a local life to his father, where the true meaning of גזירתך קשה משל פרעה is that you have undone the local as well as the meta. They were convinced that the perpetuation of an untenable modality was foolish and that either a new paradigm is brought into play or there is no point in going on as is. Which is true, as we can see from the גמרא later, where רבי ישמעאל בן אלישע says we should do the same! The recognition that the differentiation from מצרים in terms of freedom, of standing up, is enough of a re-creation of אברהם אבינו so that we do not need זרע של אברהם אבינו כלה מאליו. The בזכות נשים צדקניות is not the equivalent of בשביל ארבע דברים נגאלו ממצרים but is literal—it is because of you that I am alive today! This is why the translation of הבאים ישרש יעקב is that same woman, the יוכבד who acted in consort with Miriam and made her possible. Disjointed nested levels destroy freedom; perfect nesting describes a world of complete תשובה, in which neuronal pathways are synchronous with the clarity of רצוננו לעשות את רצונך. But this means that astonishingly the two parashot of שמות-וארא are not only the two elements of the הגדה של פסח of רב ושמואל, of freedom and liberty, but are themselves the two elements of the Gödel Freedom ladder, for Shemot makes a level of local expression possible, which immediately provides the basis for the משה רבינו וברוך המקום שנתן תורה לעמו ישראל and the war of וארא to establish the upper platform. The two parashot together provide the dual nesting requirements for Freedom/Liberty and are the model for their own message! The sense of מצרים is not a simple word meaning “being between a rock and a hard place.” It means being within a space whose boundaries are evident and limiting, without any way to get beyond: a perfect description of Gödel -nonfreedom. פרעה was not a caricature of an absurdly obstinate fool, but a profound model of the antithesis of Gödel Freedom. He himself immediately grasped the problem of the relationship of identities, even in terms of the danger of the assertion of שם השם against the projections, which would have made teshuva possible. His own response to them promised to make teshuva impossible, and he asserted that ultimately he saw them as Moshe and Aharon, locally and eternally as the same, just as he viewed himself, and guaranteed that he would see to it that the “normalcy” of the working class would remain undisturbed by the ישעו אל דברי שקר and Shabbat, which was ישמח משה במתנת, which was their initial relationship to the ששת ימי בראשית which would become ממחרת השב"ת and the connection to זכר ליציאת מצרים and the לילה המשומר ובא. But it was this withdrawal from an interrelationship of identities that had been available to all מצרים and to Pharaoh through Yosef and Sara and Avraham’s initial visit to מצרים, that allows this to be מצרים as a meta-identity, allows טוב שבמצריים רצוץ את מוחו and viewing them all as a meta-עם. But he destroys not the possibility of choice, only the fullness of Teshuva. Indeed, choice is easy for him because דעתו קלה כמלך, which is what makes it so easy for him to become the מלך ננוה, the opposite of his current meta-identity. But, so what? One can switch platforms easily, which is why גויים קרובי תשובה; the problems begin only when the platform needs to go through the painful translation into the local, and this he never needs to do. This is the deeper insight into why there is the difference between choice as רצון which is not removed from him; only תשובה is lost by his choices. The attempt to seduce the מילדות was an expression of חיות, of בהמתן של ישראל יותר מנשותיהם חביבה להם, of the loss of the love of יוסף (the deeper אשר לא יד"ע את יוסף), and even the sex-doll of שרה became purely pornographic, which is the Zohar’s explanation of the ובחדר משכבך. This is what engenders the fear and hatred of Yisrael instead of the thanks for providing us a place within you, itself the strongest result of the loss of the relationship of the two tiered identity: loss of choice; loss of freedom, loss of ability to subsume the אומות and provide them their פרים and their place in eternity. The שעיבוד is thus self-generated in exactly the same way that Pharaoh’s loss of choice is self-generated and the road to freedom is re-created in the same way, re-establishing that relationship, just as the road to freedom and Teshuva for פרעה himself is in exactly the same notion of what allows him to become king of anti-Nimrod Ninveh. Even today the amazing hatred of Yisrael and the absurd irrational application of standards that would never be applied to any other nation is completely understandable the moment that Yisrael claim to be French or German. It is then essential for those nations to separate themselves by simple virtue of “they are NOT us” or “je ne suis pas juive” Talking to oneself as the ultimate עצה Rabbi Weinberg 2026-05-20 09:45:36am כל הקיצין - Achieving an integration of קץ and thus of תשובה in personal life, in the formation of ישראל, in יום הכיפורים, and in Creation, which allows all of מעשה בראשית to live within the לישועתך קו"יתי השם and the שביל ישראל at all times. It was this formation of Yisrael that made the individual גילויים and instants of Yisrael part of בשביל ישראל, that is expressed in the way that the world has discovered itself and the need to care for the earth, has discovered a link in the nature of the universe and the nature of life, of the love of the Earth and the רע ואהוב and the burial within it, such that there is to come an infinitely deep linkage between the individual lives and the sense of תחייה which is so connected to קץ הימין וגורלך בקץ הימין. This is the parasha that allows us all to participate not only in עולם הבא בשביל ישראל but in תחיית המתים and in the לא מת of ישראל which we access through קריאת שמע and a vision of ultimate integration. Just as each moment of an individual’s life can be part of the שביל which defines the כדי שימות והוא בעל תשובה, so too can each individual life be another step within the שביל of the קץ which is גאולה ותחייה. Just as קץ מחילה וסליחה turns the entire year into Teshuva, so does the קץ turn history into תחיית המתים and all of life into תחייה. Otherwise what is the point, sense, and connection of the סתום הדברים – תנוח על משכבך – תעמוד לגורל"ך – לקץ הימין? Completing בראשית והאבות is the קץ itself, and involves equally the burial and צוואות of יעקב and of גאולה and of כנסת ישראל and of יום הכיפורים and the ultimate קץ of תשובה itself, integrating all the elements including אברהם ויצחק in the מערת המכפלה and their own קיצין, The relationship of אדם אתם – בשביל ישראל – מכל מקום נברא – ממקום המזבח – שילה – שליה – קבר וקבורה ורחם ורחמים ושורש הנשמות ברחמים – צדקה ובריאה makes the first part of תורה as כח מעשיו הגיד לעמו almost predictable. For what is needed after all is simply what was needed for the survival of the single human being who was Ya’akov. As if we explored what phenomenon would be necessary to provide for the integrated universe we find and assume as a given, if we would let our scientist today know that all he was missing for a final theory was the recognition of the existential underpinnings of integration (something we know about through the very essence of this parasha= קריאת שמע ומכאן זכינו לקריאת שמע The קץ as the essential integration of a life becomes for those who are connected to צדקה an integration of the nature of Life and Womb as in רחמים, a first take on the nature of the בשביל ישראל an intimation of כנסת ישראל – וזאת אשר דבר and the ייחוד השם=קריאת שמע of the parasha and its connecting of the קץ of personal death to the קץ in terms of גאולה and the integration of רחל וקבורתה with the מערת המכפלה and the beginnings of בני בכורי ישראל. This Book of the Avot is unique in the development of אדם and is the ultimate ספר הישר. The importance of the “arm wrestle” between Yosef and Ya’akov, the need to recognize that you are a “Funny Boy” who can only find his place within that amazing integrated Life, and there to find your own ק"ץ in שכם not only as קבורה but as ירבעם and the בע"ל החלומות beginning and end. Rabbi Weinberg 2026-05-20 09:45:36am כל הקיצין - Achieving an integration of קץ and thus of תשובה in personal life, in the formation of ישראל, in יום הכיפורים, and in Creation, which allows all of מעשה בראשית to live within the לישועתך קו"יתי השם and the שביל ישראל at all times. It was this formation of Yisrael that made the individual גילויים and instants of Yisrael part of בשביל ישראל, that is expressed in the way that the world has discovered itself and the need to care for the earth, has discovered a link in the nature of the universe and the nature of life, of the love of the Earth and the רע ואהוב and the burial within it, such that there is to come an infinitely deep linkage between the individual lives and the sense of תחייה which is so connected to קץ הימין וגורלך בקץ הימין. This is the parasha that allows us all to participate not only in עולם הבא בשביל ישראל but in תחיית המתים and in the לא מת of ישראל which we access through קריאת שמע and a vision of ultimate integration. Just as each moment of an individual’s life can be part of the שביל which defines the כדי שימות והוא בעל תשובה, so too can each individual life be another step within the שביל of the קץ which is גאולה ותחייה. Just as קץ מחילה וסליחה turns the entire year into Teshuva, so does the קץ turn history into תחיית המתים and all of life into תחייה. Otherwise what is the point, sense, and connection of the סתום הדברים – תנוח על משכבך – תעמוד לגורל"ך – לקץ הימין? Completing בראשית והאבות is the קץ itself, and involves equally the burial and צוואות of יעקב and of גאולה and of כנסת ישראל and of יום הכיפורים and the ultimate קץ of תשובה itself, integrating all the elements including אברהם ויצחק in the מערת המכפלה and their own קיצין, The relationship of אדם אתם – בשביל ישראל – מכל מקום נברא – ממקום המזבח – שילה – שליה – קבר וקבורה ורחם ורחמים ושורש הנשמות ברחמים – צדקה ובריאה makes the first part of תורה as כח מעשיו הגיד לעמו almost predictable. For what is needed after all is simply what was needed for the survival of the single human being who was Ya’akov. As if we explored what phenomenon would be necessary to provide for the integrated universe we find and assume as a given, if we would let our scientist today know that all he was missing for a final theory was the recognition of the existential underpinnings of integration (something we know about through the very essence of this parasha= קריאת שמע ומכאן זכינו לקריאת שמע The קץ as the essential integration of a life becomes for those who are connected to צדקה an integration of the nature of Life and Womb as in רחמים, a first take on the nature of the בשביל ישראל an intimation of כנסת ישראל – וזאת אשר דבר and the ייחוד השם=קריאת שמע of the parasha and its connecting of the קץ of personal death to the קץ in terms of גאולה and the integration of רחל וקבורתה with the מערת המכפלה and the beginnings of בני בכורי ישראל. This Book of the Avot is unique in the development of אדם and is the ultimate ספר הישר. The importance of the “arm wrestle” between Yosef and Ya’akov, the need to recognize that you are a “Funny Boy” who can only find his place within that amazing integrated Life, and there to find your own ק"ץ in שכם not only as קבורה but as ירבעם and the בע"ל החלומות beginning and end. Rabbi Weinberg 2026-05-20 09:45:36am כל הקיצין - Achieving an integration of קץ and thus of תשובה in personal life, in the formation of ישראל, in יום הכיפורים, and in Creation, which allows all of מעשה בראשית to live within the לישועתך קו"יתי השם and the שביל ישראל at all times. It was this formation of Yisrael that made the individual גילויים and instants of Yisrael part of בשביל ישראל, that is expressed in the way that the world has discovered itself and the need to care for the earth, has discovered a link in the nature of the universe and the nature of life, of the love of the Earth and the רע ואהוב and the burial within it, such that there is to come an infinitely deep linkage between the individual lives and the sense of תחייה which is so connected to קץ הימין וגורלך בקץ הימין. This is the parasha that allows us all to participate not only in עולם הבא בשביל ישראל but in תחיית המתים and in the לא מת of ישראל which we access through קריאת שמע and a vision of ultimate integration. Just as each moment of an individual’s life can be part of the שביל which defines the כדי שימות והוא בעל תשובה, so too can each individual life be another step within the שביל of the קץ which is גאולה ותחייה. Just as קץ מחילה וסליחה turns the entire year into Teshuva, so does the קץ turn history into תחיית המתים and all of life into תחייה. Otherwise what is the point, sense, and connection of the סתום הדברים – תנוח על משכבך – תעמוד לגורל"ך – לקץ הימין? Completing בראשית והאבות is the קץ itself, and involves equally the burial and צוואות of יעקב and of גאולה and of כנסת ישראל and of יום הכיפורים and the ultimate קץ of תשובה itself, integrating all the elements including אברהם ויצחק in the מערת המכפלה and their own קיצין, The relationship of אדם אתם – בשביל ישראל – מכל מקום נברא – ממקום המזבח – שילה – שליה – קבר וקבורה ורחם ורחמים ושורש הנשמות ברחמים – צדקה ובריאה makes the first part of תורה as כח מעשיו הגיד לעמו almost predictable. For what is needed after all is simply what was needed for the survival of the single human being who was Ya’akov. As if we explored what phenomenon would be necessary to provide for the integrated universe we find and assume as a given, if we would let our scientist today know that all he was missing for a final theory was the recognition of the existential underpinnings of integration (something we know about through the very essence of this parasha= קריאת שמע ומכאן זכינו לקריאת שמע The קץ as the essential integration of a life becomes for those who are connected to צדקה an integration of the nature of Life and Womb as in רחמים, a first take on the nature of the בשביל ישראל an intimation of כנסת ישראל – וזאת אשר דבר and the ייחוד השם=קריאת שמע of the parasha and its connecting of the קץ of personal death to the קץ in terms of גאולה and the integration of רחל וקבורתה with the מערת המכפלה and the beginnings of בני בכורי ישראל. This Book of the Avot is unique in the development of אדם and is the ultimate ספר הישר. The importance of the “arm wrestle” between Yosef and Ya’akov, the need to recognize that you are a “Funny Boy” who can only find his place within that amazing integrated Life, and there to find your own ק"ץ in שכם not only as קבורה but as ירבעם and the בע"ל החלומות beginning and end. Rabbi Weinberg 2026-05-20 09:45:36am כל הקיצין - Achieving an integration of קץ and thus of תשובה in personal life, in the formation of ישראל, in יום הכיפורים, and in Creation, which allows all of מעשה בראשית to live within the לישועתך קו"יתי השם and the שביל ישראל at all times. It was this formation of Yisrael that made the individual גילויים and instants of Yisrael part of בשביל ישראל, that is expressed in the way that the world has discovered itself and the need to care for the earth, has discovered a link in the nature of the universe and the nature of life, of the love of the Earth and the רע ואהוב and the burial within it, such that there is to come an infinitely deep linkage between the individual lives and the sense of תחייה which is so connected to קץ הימין וגורלך בקץ הימין. This is the parasha that allows us all to participate not only in עולם הבא בשביל ישראל but in תחיית המתים and in the לא מת of ישראל which we access through קריאת שמע and a vision of ultimate integration. Just as each moment of an individual’s life can be part of the שביל which defines the כדי שימות והוא בעל תשובה, so too can each individual life be another step within the שביל of the קץ which is גאולה ותחייה. Just as קץ מחילה וסליחה turns the entire year into Teshuva, so does the קץ turn history into תחיית המתים and all of life into תחייה. Otherwise what is the point, sense, and connection of the סתום הדברים – תנוח על משכבך – תעמוד לגורל"ך – לקץ הימין? Completing בראשית והאבות is the קץ itself, and involves equally the burial and צוואות of יעקב and of גאולה and of כנסת ישראל and of יום הכיפורים and the ultimate קץ of תשובה itself, integrating all the elements including אברהם ויצחק in the מערת המכפלה and their own קיצין, The relationship of אדם אתם – בשביל ישראל – מכל מקום נברא – ממקום המזבח – שילה – שליה – קבר וקבורה ורחם ורחמים ושורש הנשמות ברחמים – צדקה ובריאה makes the first part of תורה as כח מעשיו הגיד לעמו almost predictable. For what is needed after all is simply what was needed for the survival of the single human being who was Ya’akov. As if we explored what phenomenon would be necessary to provide for the integrated universe we find and assume as a given, if we would let our scientist today know that all he was missing for a final theory was the recognition of the existential underpinnings of integration (something we know about through the very essence of this parasha= קריאת שמע ומכאן זכינו לקריאת שמע The קץ as the essential integration of a life becomes for those who are connected to צדקה an integration of the nature of Life and Womb as in רחמים, a first take on the nature of the בשביל ישראל an intimation of כנסת ישראל – וזאת אשר דבר and the ייחוד השם=קריאת שמע of the parasha and its connecting of the קץ of personal death to the קץ in terms of גאולה and the integration of רחל וקבורתה with the מערת המכפלה and the beginnings of בני בכורי ישראל. This Book of the Avot is unique in the development of אדם and is the ultimate ספר הישר. The importance of the “arm wrestle” between Yosef and Ya’akov, the need to recognize that you are a “Funny Boy” who can only find his place within that amazing integrated Life, and there to find your own ק"ץ in שכם not only as קבורה but as ירבעם and the בע"ל החלומות beginning and end. Rabbi Weinberg 2026-05-20 09:45:36am Universal Framing - The loss of Getsalt after Chanuka in the חושך-תרגום-עזרא הסופר ונחמיה -מצודים גדולים parasha of Gestalt, the ישרש יעקב, the essence of עזרא הסופר, the caged lion of the תרגום השבעים where the gestalt of the Lion is gone. This is the essence of the parasha as well, for only Ya’akov as Yisrael, only שמע ישראל is what remains and this is more important than the accessibility to the Torah that is provided by לשון יון. It is the loss of Gestalt that is most dangerous to us in terms of חורבן הבית as well, the fact that a siege is possible, just as in the battle against the יצר הרע we speak of the עיר קטנה ואנשים בה מעט ובא אליה מלך גדול וסבב אתה ובנה עליה מצודים גדלים and the downfall is assured until the מסכן arrives. The three days of 8-10 Tevet are perfectly timed to capture the mistake of Chanuka for a real achievement locally instead of the Gestalt of אור הגנוז. Nothing brings out the power of the Gestalt as do the parallel presentations of Yosef and Ya’akov to פרעה, both of them focusing on the age and on the ויצא מעם פרעה as the tipping point. What פרעה saw through the combination of the two with 100 years of age between them was the power of Yisrael, and it was that which gave him the power over the water. This is the reason that the ability of פרעה to take on the ברכת ישראל who are always those to whom the water rises to meet is a function of his closeness and attraction to יעקב אבינו and why the עמידה לפני פרעה with one hundred years between them is important, not as extra years but as extra work—which is the real meaning of what Ya’akov tells him about his limited years and horrible pains. This is what reduces it to the fully human dimension accessible to פרעה, and the reason that it is the conclusion of what פרעה saw at the 30 years of Yosef. But there was apparently no specific beracha in this direction for otherwise why say that it is the דרך של כל המתפטרים מן השרים. The frames of reference that differ here do not come to a resolution, and only a universal frame is established, which becomes the true גיש"ה and is expressed in how קריאת שמע ישרא"ל opens and closes this story. This is the essence of the entire גישה concept and is the reason that there is nothing surprising in the end with the dreamer of return to ארץ ישראל finding אחיזה as the שורש לישראל in חוץ לארץ! Thus despite the fact that we laud in the הגדה של פסח the stance of מלמד שלא ירדו להשתקע, in terms of the reality there was a ויאחזו בה that was in terms of a שורש which became הבאים ישרש יעקב and closes the parasha in a new way in which neither the plans of Yosef or of the brothers work—but the שורש ישראל does. In this sense, the very lack of resolution of the parasha is the essence of its achievement, not as compromise but as both sides to the מרגלים argument finally recognizing that the issue is not between Lagrangian frames of reference versus Eulerian, but with the recognition of a universal frame that will include לגור ולישב together, just as גר ותושב אנכי עמכם, which is the point of the closing רבינו בחיי. It is this point that makes Chanuka a true holiday, but not as a solution but as a reframing, and it was that mistake which did not allow the חשמונאים to give over the מלכות back to Yehuda, which destroyed them, the very thing which Ya’akov makes certain does not happen here by sending יהודה לפניו. This universal frame is what makes פרעה part of Ya’akov and what allows the יהודה שלח לפניו to represent the בית תלמו"ד that would be prepared for יעקב אבינו and his initial awakening out of משנה: וייקץ יעקב ממשנתו as the essence of all his preparation of the בית המקדש to be! It is the reason that Yosef is able to give to פרעה precisely what he does for יעקב, and why he is the glue that connects everything to פרעה, as in אביך ואחיך באו אליך. Rabbi Weinberg 2026-05-20 09:45:36am Universal Framing - The loss of Getsalt after Chanuka in the חושך-תרגום-עזרא הסופר ונחמיה -מצודים גדולים parasha of Gestalt, the ישרש יעקב, the essence of עזרא הסופר, the caged lion of the תרגום השבעים where the gestalt of the Lion is gone. This is the essence of the parasha as well, for only Ya’akov as Yisrael, only שמע ישראל is what remains and this is more important than the accessibility to the Torah that is provided by לשון יון. It is the loss of Gestalt that is most dangerous to us in terms of חורבן הבית as well, the fact that a siege is possible, just as in the battle against the יצר הרע we speak of the עיר קטנה ואנשים בה מעט ובא אליה מלך גדול וסבב אתה ובנה עליה מצודים גדלים and the downfall is assured until the מסכן arrives. The three days of 8-10 Tevet are perfectly timed to capture the mistake of Chanuka for a real achievement locally instead of the Gestalt of אור הגנוז. Nothing brings out the power of the Gestalt as do the parallel presentations of Yosef and Ya’akov to פרעה, both of them focusing on the age and on the ויצא מעם פרעה as the tipping point. What פרעה saw through the combination of the two with 100 years of age between them was the power of Yisrael, and it was that which gave him the power over the water. This is the reason that the ability of פרעה to take on the ברכת ישראל who are always those to whom the water rises to meet is a function of his closeness and attraction to יעקב אבינו and why the עמידה לפני פרעה with one hundred years between them is important, not as extra years but as extra work—which is the real meaning of what Ya’akov tells him about his limited years and horrible pains. This is what reduces it to the fully human dimension accessible to פרעה, and the reason that it is the conclusion of what פרעה saw at the 30 years of Yosef. But there was apparently no specific beracha in this direction for otherwise why say that it is the דרך של כל המתפטרים מן השרים. The frames of reference that differ here do not come to a resolution, and only a universal frame is established, which becomes the true גיש"ה and is expressed in how קריאת שמע ישרא"ל opens and closes this story. This is the essence of the entire גישה concept and is the reason that there is nothing surprising in the end with the dreamer of return to ארץ ישראל finding אחיזה as the שורש לישראל in חוץ לארץ! Thus despite the fact that we laud in the הגדה של פסח the stance of מלמד שלא ירדו להשתקע, in terms of the reality there was a ויאחזו בה that was in terms of a שורש which became הבאים ישרש יעקב and closes the parasha in a new way in which neither the plans of Yosef or of the brothers work—but the שורש ישראל does. In this sense, the very lack of resolution of the parasha is the essence of its achievement, not as compromise but as both sides to the מרגלים argument finally recognizing that the issue is not between Lagrangian frames of reference versus Eulerian, but with the recognition of a universal frame that will include לגור ולישב together, just as גר ותושב אנכי עמכם, which is the point of the closing רבינו בחיי. It is this point that makes Chanuka a true holiday, but not as a solution but as a reframing, and it was that mistake which did not allow the חשמונאים to give over the מלכות back to Yehuda, which destroyed them, the very thing which Ya’akov makes certain does not happen here by sending יהודה לפניו. This universal frame is what makes פרעה part of Ya’akov and what allows the יהודה שלח לפניו to represent the בית תלמו"ד that would be prepared for יעקב אבינו and his initial awakening out of משנה: וייקץ יעקב ממשנתו as the essence of all his preparation of the בית המקדש to be! It is the reason that Yosef is able to give to פרעה precisely what he does for יעקב, and why he is the glue that connects everything to פרעה, as in אביך ואחיך באו אליך. Rabbi Weinberg 2026-05-20 09:45:36am Universal Framing - The loss of Getsalt after Chanuka in the חושך-תרגום-עזרא הסופר ונחמיה -מצודים גדולים parasha of Gestalt, the ישרש יעקב, the essence of עזרא הסופר, the caged lion of the תרגום השבעים where the gestalt of the Lion is gone. This is the essence of the parasha as well, for only Ya’akov as Yisrael, only שמע ישראל is what remains and this is more important than the accessibility to the Torah that is provided by לשון יון. It is the loss of Gestalt that is most dangerous to us in terms of חורבן הבית as well, the fact that a siege is possible, just as in the battle against the יצר הרע we speak of the עיר קטנה ואנשים בה מעט ובא אליה מלך גדול וסבב אתה ובנה עליה מצודים גדלים and the downfall is assured until the מסכן arrives. The three days of 8-10 Tevet are perfectly timed to capture the mistake of Chanuka for a real achievement locally instead of the Gestalt of אור הגנוז. Nothing brings out the power of the Gestalt as do the parallel presentations of Yosef and Ya’akov to פרעה, both of them focusing on the age and on the ויצא מעם פרעה as the tipping point. What פרעה saw through the combination of the two with 100 years of age between them was the power of Yisrael, and it was that which gave him the power over the water. This is the reason that the ability of פרעה to take on the ברכת ישראל who are always those to whom the water rises to meet is a function of his closeness and attraction to יעקב אבינו and why the עמידה לפני פרעה with one hundred years between them is important, not as extra years but as extra work—which is the real meaning of what Ya’akov tells him about his limited years and horrible pains. This is what reduces it to the fully human dimension accessible to פרעה, and the reason that it is the conclusion of what פרעה saw at the 30 years of Yosef. But there was apparently no specific beracha in this direction for otherwise why say that it is the דרך של כל המתפטרים מן השרים. The frames of reference that differ here do not come to a resolution, and only a universal frame is established, which becomes the true גיש"ה and is expressed in how קריאת שמע ישרא"ל opens and closes this story. This is the essence of the entire גישה concept and is the reason that there is nothing surprising in the end with the dreamer of return to ארץ ישראל finding אחיזה as the שורש לישראל in חוץ לארץ! Thus despite the fact that we laud in the הגדה של פסח the stance of מלמד שלא ירדו להשתקע, in terms of the reality there was a ויאחזו בה that was in terms of a שורש which became הבאים ישרש יעקב and closes the parasha in a new way in which neither the plans of Yosef or of the brothers work—but the שורש ישראל does. In this sense, the very lack of resolution of the parasha is the essence of its achievement, not as compromise but as both sides to the מרגלים argument finally recognizing that the issue is not between Lagrangian frames of reference versus Eulerian, but with the recognition of a universal frame that will include לגור ולישב together, just as גר ותושב אנכי עמכם, which is the point of the closing רבינו בחיי. It is this point that makes Chanuka a true holiday, but not as a solution but as a reframing, and it was that mistake which did not allow the חשמונאים to give over the מלכות back to Yehuda, which destroyed them, the very thing which Ya’akov makes certain does not happen here by sending יהודה לפניו. This universal frame is what makes פרעה part of Ya’akov and what allows the יהודה שלח לפניו to represent the בית תלמו"ד that would be prepared for יעקב אבינו and his initial awakening out of משנה: וייקץ יעקב ממשנתו as the essence of all his preparation of the בית המקדש to be! It is the reason that Yosef is able to give to פרעה precisely what he does for יעקב, and why he is the glue that connects everything to פרעה, as in אביך ואחיך באו אליך. Rabbi Weinberg 2026-05-20 09:45:36am Little Angels - Theme Vayeshev 5775: “Little Angels” The contrast of the וישב עשו and the וישב יעקב (so embedded that it makes the ואלה תולדות כאילו נאמר ואלה של תולדות יעקב as opposed to the entire story of תולדות עשו just completed) is ultimately the contrast between ולעשיו נתתי את הר שעיר ויעקב ובניו ירדו מצרימה which is what happened here! But that is because ישיבה in ארץ ישראל can only be without the ביקוש לשלוה in the moment, but as a עד עתה אל המנוחה ואל הנחלה, a dream which must now be developed through the interrelationships of incredible complexity and detail for which most people simply don’t have the time and patience. What we once thought was a parasha dealing only with the complexities of the creation of a nation out of individuals and the logistics of relationships that needed to be worked out, of the needs for leadership and מלכות, and the challenges of allowing for emergence, turns out to be a parasha of much greater existential and personal import, further redefining the אלה תולדות שמים וארץ through its own missing ווא"ו. For here is the difference between simple תוארים and the דרך השם which is the הודיעני נא את דרכיך which is deeply connected to the הראיני נא את כבודיך which would mean the “persona” similar to איש את רעהו (שמות ל"ג) in his uniqueness as a specific human being. Until now we had no persona of the שכינה in the world; with the transition of Ya’akov into ישראל and the הבשילו אשכלותיה ענבים and the other ז"ה which is the רמז לי"ב שבטים = נסעו מז"ה we now have a שיעור קומה of an actual personality which is the result only of the full interaction, which in its ultimate sense, becomes the Rambam’s כל טובי, which is actual בריאה, i.e. שישיג טבעם והקשרם קצתם בקצת, וידע הנהגתו להם איך היא בכלל ובפרט. ואל זה הענין רמז באמרו, "בכל ביתי נאמן הוא" - כלומר, שהוא הבין מציאות עולמי כולו הבנה אמיתית קיימת. The unwillingness to deal with complexity derives from the sense that the trivialities are entirely הבל הבלים, that the darkness is indeed the very futility of the concerns about foolish jealousies and haircuts issues. But it turns out that the construction of Yisrael is the construction of Self, for the mistake of שלוה is to believe that the internal Self of ויתר יעקב לבדו is more than the depository of dreams that בראשית gives the בריאה, and that תולדות שמים וארץ is a description of how things work themselves out, and nothing is further from the truth, which is the deeper reason of why we begin with רבת העלילה in the midrashim and the story of the פרה and the children. For the תולדות שמים וארץ are the strongest expression of כח מעשיו הגיד לעמו and are exactly what the Rambam refers to when he speaks of all the possibilities being the דרך ה' ויכולו השמים והארץ כי טוב! This is the meaning of human life in כעולם הזה not a נשמה which is the reality that attempts now to impact the world and the persona by acting upon it, but in recognizing that the לבוש הגוף ולבוש הימים של האדם are the actual persona in עולם הבא and that the same נשמה source of deepest ראשית וחלומות may exist simultaneously in many worlds and lives, but that it is רואה ואינה נראית just like הקב"ה in the world! This means that the individual has no choice but to see himself as the total construct, must see his מצוות not as something that he has done, but as a part of himself that has become a מלאך in the world, of his complete presence within the world as a translation of ונשמות אני עשיתי which is the whole point of פריה ורביה. These are the מלאכי אלקים עולים ויורדים as Moshe and Aharon—just as Pinhas sees himself as a מלאך! Once this is clear, then שלוה becomes the worst possible way to effectuate the ירושת הארץ or the ויותר יעקב לבדו. Here the נסעו מז"ה becomes נסעו ממדותיו של הקב"ה and becomes נסעו מי"ב שבטים. Even the second-order story here of ישראל vision as opposed to Ya’akov, who believes clearly that the הנני is an expression of the readiness to deal with the אחוה, to work things out, the very ישראל who is dependent on the sexual identity provided the שיעור קומה of a Yosef, the ישראל who is carried by בני יעקב, who becomes the source of בני ישראל – ויהי שם לגוי, who knows ואם כן זאת עשוand who is the vision of the future and who was the carrier of the dream that becomes Yosef’s and Pharoah’s, who sees Yosef later from an entirely different perspective, even the Yisrael story is unable to penetrate using Ya’akov into the thickets of the moment. But the continued work of all is proven by the fact that there is so little blame historically upon them as compared to other קלקולים. Yet astoundingly there is more here about the underlying dangers to Yisrael from the removal of the נפש from the persona than anything else: it is the masturbation after the removal of Yehuda from his family; it is the religion of ideology that comes to haunt the ישיבה בארץ ישראל which comes from the horrific combination of comfort במגורי אביו שלא נהנה יעקב ממושב עד שנתישב בארץ מגורי אביו and of disassociation that allows the internal vision to impose itself on the self and the surroundings and has no room for relating and listening, the classic fundamentalism that can learn nothing. The difference between the willingness to be מודה at the end as per Yehuda, and the mere integrative mechanisms of the Yosef approach. This is the difference between Thanksgiving and Chanuka: just having more is not a source of הודאה, Steve Jobs was willing to use every resource of Apple 90 billion dollars just to sue Google because they stole his operating system for Android! Rabbi Weinberg 2026-05-20 09:45:36am Little Angels - Theme Vayeshev 5775: “Little Angels” The contrast of the וישב עשו and the וישב יעקב (so embedded that it makes the ואלה תולדות כאילו נאמר ואלה של תולדות יעקב as opposed to the entire story of תולדות עשו just completed) is ultimately the contrast between ולעשיו נתתי את הר שעיר ויעקב ובניו ירדו מצרימה which is what happened here! But that is because ישיבה in ארץ ישראל can only be without the ביקוש לשלוה in the moment, but as a עד עתה אל המנוחה ואל הנחלה, a dream which must now be developed through the interrelationships of incredible complexity and detail for which most people simply don’t have the time and patience. What we once thought was a parasha dealing only with the complexities of the creation of a nation out of individuals and the logistics of relationships that needed to be worked out, of the needs for leadership and מלכות, and the challenges of allowing for emergence, turns out to be a parasha of much greater existential and personal import, further redefining the אלה תולדות שמים וארץ through its own missing ווא"ו. For here is the difference between simple תוארים and the דרך השם which is the הודיעני נא את דרכיך which is deeply connected to the הראיני נא את כבודיך which would mean the “persona” similar to איש את רעהו (שמות ל"ג) in his uniqueness as a specific human being. Until now we had no persona of the שכינה in the world; with the transition of Ya’akov into ישראל and the הבשילו אשכלותיה ענבים and the other ז"ה which is the רמז לי"ב שבטים = נסעו מז"ה we now have a שיעור קומה of an actual personality which is the result only of the full interaction, which in its ultimate sense, becomes the Rambam’s כל טובי, which is actual בריאה, i.e. שישיג טבעם והקשרם קצתם בקצת, וידע הנהגתו להם איך היא בכלל ובפרט. ואל זה הענין רמז באמרו, "בכל ביתי נאמן הוא" - כלומר, שהוא הבין מציאות עולמי כולו הבנה אמיתית קיימת. The unwillingness to deal with complexity derives from the sense that the trivialities are entirely הבל הבלים, that the darkness is indeed the very futility of the concerns about foolish jealousies and haircuts issues. But it turns out that the construction of Yisrael is the construction of Self, for the mistake of שלוה is to believe that the internal Self of ויתר יעקב לבדו is more than the depository of dreams that בראשית gives the בריאה, and that תולדות שמים וארץ is a description of how things work themselves out, and nothing is further from the truth, which is the deeper reason of why we begin with רבת העלילה in the midrashim and the story of the פרה and the children. For the תולדות שמים וארץ are the strongest expression of כח מעשיו הגיד לעמו and are exactly what the Rambam refers to when he speaks of all the possibilities being the דרך ה' ויכולו השמים והארץ כי טוב! This is the meaning of human life in כעולם הזה not a נשמה which is the reality that attempts now to impact the world and the persona by acting upon it, but in recognizing that the לבוש הגוף ולבוש הימים של האדם are the actual persona in עולם הבא and that the same נשמה source of deepest ראשית וחלומות may exist simultaneously in many worlds and lives, but that it is רואה ואינה נראית just like הקב"ה in the world! This means that the individual has no choice but to see himself as the total construct, must see his מצוות not as something that he has done, but as a part of himself that has become a מלאך in the world, of his complete presence within the world as a translation of ונשמות אני עשיתי which is the whole point of פריה ורביה. These are the מלאכי אלקים עולים ויורדים as Moshe and Aharon—just as Pinhas sees himself as a מלאך! Once this is clear, then שלוה becomes the worst possible way to effectuate the ירושת הארץ or the ויותר יעקב לבדו. Here the נסעו מז"ה becomes נסעו ממדותיו של הקב"ה and becomes נסעו מי"ב שבטים. Even the second-order story here of ישראל vision as opposed to Ya’akov, who believes clearly that the הנני is an expression of the readiness to deal with the אחוה, to work things out, the very ישראל who is dependent on the sexual identity provided the שיעור קומה of a Yosef, the ישראל who is carried by בני יעקב, who becomes the source of בני ישראל – ויהי שם לגוי, who knows ואם כן זאת עשוand who is the vision of the future and who was the carrier of the dream that becomes Yosef’s and Pharoah’s, who sees Yosef later from an entirely different perspective, even the Yisrael story is unable to penetrate using Ya’akov into the thickets of the moment. But the continued work of all is proven by the fact that there is so little blame historically upon them as compared to other קלקולים. Yet astoundingly there is more here about the underlying dangers to Yisrael from the removal of the נפש from the persona than anything else: it is the masturbation after the removal of Yehuda from his family; it is the religion of ideology that comes to haunt the ישיבה בארץ ישראל which comes from the horrific combination of comfort במגורי אביו שלא נהנה יעקב ממושב עד שנתישב בארץ מגורי אביו and of disassociation that allows the internal vision to impose itself on the self and the surroundings and has no room for relating and listening, the classic fundamentalism that can learn nothing. The difference between the willingness to be מודה at the end as per Yehuda, and the mere integrative mechanisms of the Yosef approach. This is the difference between Thanksgiving and Chanuka: just having more is not a source of הודאה, Steve Jobs was willing to use every resource of Apple 90 billion dollars just to sue Google because they stole his operating system for Android! Rabbi Weinberg 2026-05-20 09:45:36am Little Angels - Theme Vayeshev 5775: “Little Angels” The contrast of the וישב עשו and the וישב יעקב (so embedded that it makes the ואלה תולדות כאילו נאמר ואלה של תולדות יעקב as opposed to the entire story of תולדות עשו just completed) is ultimately the contrast between ולעשיו נתתי את הר שעיר ויעקב ובניו ירדו מצרימה which is what happened here! But that is because ישיבה in ארץ ישראל can only be without the ביקוש לשלוה in the moment, but as a עד עתה אל המנוחה ואל הנחלה, a dream which must now be developed through the interrelationships of incredible complexity and detail for which most people simply don’t have the time and patience. What we once thought was a parasha dealing only with the complexities of the creation of a nation out of individuals and the logistics of relationships that needed to be worked out, of the needs for leadership and מלכות, and the challenges of allowing for emergence, turns out to be a parasha of much greater existential and personal import, further redefining the אלה תולדות שמים וארץ through its own missing ווא"ו. For here is the difference between simple תוארים and the דרך השם which is the הודיעני נא את דרכיך which is deeply connected to the הראיני נא את כבודיך which would mean the “persona” similar to איש את רעהו (שמות ל"ג) in his uniqueness as a specific human being. Until now we had no persona of the שכינה in the world; with the transition of Ya’akov into ישראל and the הבשילו אשכלותיה ענבים and the other ז"ה which is the רמז לי"ב שבטים = נסעו מז"ה we now have a שיעור קומה of an actual personality which is the result only of the full interaction, which in its ultimate sense, becomes the Rambam’s כל טובי, which is actual בריאה, i.e. שישיג טבעם והקשרם קצתם בקצת, וידע הנהגתו להם איך היא בכלל ובפרט. ואל זה הענין רמז באמרו, "בכל ביתי נאמן הוא" - כלומר, שהוא הבין מציאות עולמי כולו הבנה אמיתית קיימת. The unwillingness to deal with complexity derives from the sense that the trivialities are entirely הבל הבלים, that the darkness is indeed the very futility of the concerns about foolish jealousies and haircuts issues. But it turns out that the construction of Yisrael is the construction of Self, for the mistake of שלוה is to believe that the internal Self of ויתר יעקב לבדו is more than the depository of dreams that בראשית gives the בריאה, and that תולדות שמים וארץ is a description of how things work themselves out, and nothing is further from the truth, which is the deeper reason of why we begin with רבת העלילה in the midrashim and the story of the פרה and the children. For the תולדות שמים וארץ are the strongest expression of כח מעשיו הגיד לעמו and are exactly what the Rambam refers to when he speaks of all the possibilities being the דרך ה' ויכולו השמים והארץ כי טוב! This is the meaning of human life in כעולם הזה not a נשמה which is the reality that attempts now to impact the world and the persona by acting upon it, but in recognizing that the לבוש הגוף ולבוש הימים של האדם are the actual persona in עולם הבא and that the same נשמה source of deepest ראשית וחלומות may exist simultaneously in many worlds and lives, but that it is רואה ואינה נראית just like הקב"ה in the world! This means that the individual has no choice but to see himself as the total construct, must see his מצוות not as something that he has done, but as a part of himself that has become a מלאך in the world, of his complete presence within the world as a translation of ונשמות אני עשיתי which is the whole point of פריה ורביה. These are the מלאכי אלקים עולים ויורדים as Moshe and Aharon—just as Pinhas sees himself as a מלאך! Once this is clear, then שלוה becomes the worst possible way to effectuate the ירושת הארץ or the ויותר יעקב לבדו. Here the נסעו מז"ה becomes נסעו ממדותיו של הקב"ה and becomes נסעו מי"ב שבטים. Even the second-order story here of ישראל vision as opposed to Ya’akov, who believes clearly that the הנני is an expression of the readiness to deal with the אחוה, to work things out, the very ישראל who is dependent on the sexual identity provided the שיעור קומה of a Yosef, the ישראל who is carried by בני יעקב, who becomes the source of בני ישראל – ויהי שם לגוי, who knows ואם כן זאת עשוand who is the vision of the future and who was the carrier of the dream that becomes Yosef’s and Pharoah’s, who sees Yosef later from an entirely different perspective, even the Yisrael story is unable to penetrate using Ya’akov into the thickets of the moment. But the continued work of all is proven by the fact that there is so little blame historically upon them as compared to other קלקולים. Yet astoundingly there is more here about the underlying dangers to Yisrael from the removal of the נפש from the persona than anything else: it is the masturbation after the removal of Yehuda from his family; it is the religion of ideology that comes to haunt the ישיבה בארץ ישראל which comes from the horrific combination of comfort במגורי אביו שלא נהנה יעקב ממושב עד שנתישב בארץ מגורי אביו and of disassociation that allows the internal vision to impose itself on the self and the surroundings and has no room for relating and listening, the classic fundamentalism that can learn nothing. The difference between the willingness to be מודה at the end as per Yehuda, and the mere integrative mechanisms of the Yosef approach. This is the difference between Thanksgiving and Chanuka: just having more is not a source of הודאה, Steve Jobs was willing to use every resource of Apple 90 billion dollars just to sue Google because they stole his operating system for Android! Rabbi Weinberg 2026-05-20 09:45:36am Dyadic Resolution: יעקב לבדו - Rabbi Weinberg 2026-05-20 09:45:36am Dyadic Resolution: יעקב לבדו - Rabbi Weinberg 2026-05-20 09:45:36am Dyadic Resolution: יעקב לבדו - Rabbi Weinberg 2026-05-20 09:45:36am Dyadic Resolution: יעקב לבדו - Rabbi Weinberg 2026-05-20 09:45:36am Dyadic Resolution: יעקב לבדו - Rabbi Weinberg 2026-05-20 09:45:36am עולים ויורדים - The parasha is bracketed by Ya’akov as an individual—it is his own story, and everyone else acts as a character within his story, in strong contrast to the following parashot where he is merely a character within the saga. The bracketing is also the מלאכים מחניים beginning and end, and the נדר beginning and end. But this is exactly the failure of תפארת within the story, it pretends that indeed the issues achieved in קדושה and connectivity are almost mono-directional, just as the מסילת ישרים describes the sense of שיותר יתעלו הדברים הגשמיים אשר ישמשו לאחד מתשמישיו במה שהוא משתמש בהם, ממה שיורד הוא מדביקותו ומעלתו בהשתמשו מדברים גשמיים. All of that is true but only insofar as he is alone; it does not extend to the relationships that he has within the world which are of a different level of complexity in which whatever he puts in to the world is reflected back in ways that are complex and unpredictable. Everything therefore that he does as with the אבנים works out fine, and his sheep and sheep dogs get it all right; even his extensions into the world of statistics and genetics all comes out right. What most definitely does not work out right is anything that has to do with the relationship issues in which he fails in the future and which are the source of his "צרות". ואף על פי כן רימוהו is because of the human complexities of the relationship of רחל ולאה which makes her give away the סימנים and the צניעות that prevents her from using them against her father. The one thing that leaves him vulnerable to לבן שבקש לעקור את הכ"ל was his not appreciating that רחל משמשנית היתה ולכן ויצא מאהל לאה לאהל רחל and look again! The fullest מדה כנגד מדה was that she was not buried with him and she who is שנואה but כנגדו is with him forever. The entire stage for the problems of תפארת is set by the מלאכים עולים ויורדים והנה ה' נצב עליו as the Gemara reads it, and the fears and uncertainty which plague יעקב אבינו can be traced back to the closing events of the parasha. The moment that he is shocked by the assertion that the נדר stands so far with no קיום despite the fact that he is convinced that he has been doing nothing but that for the past 20 years, he immediately calls his wives together for the first Family Conference in his life. ארמי אובד אבי is an ongoing condition, which is why the תש שמע בהגדה של פסח understands it as the opening of בכל דור ודור עומדים עלינו לכלותינו, for as it turns out בלעם כלבן continues the confrontation here, and is indeed obsessed by יעקב just as the fears of Ya’akov are triggered by the disastrous confrontation with לבן where he is only ויוכח אמש through the manipulation of perception as Bila’am does: וירד מיעקב, אין נחש ביעקב, לא הביט און ביעקב, דרך כוכב מיעקב, מה טובו אהליך יעקב. It is the complex interrelationship of the צדיק upon the world through his קדושה that also leaves him open to the impact of that created world, not the simple חומריות העולם, on himself, up and down the ladder. Thus it is almost an innate problem of תפארת that its power of defining the world will also impact its place within that world, such that the brackets of the מלאכים are actually his own שלוחים in the end to עשו and the קפצה לו הארץ והאבן מהאבנים are creations of his own קדושה as are the detailed genetic games and the acts of the מלאכים that support it, that power is ultimately a supremely solipsistic experience of the universe-as-self! This leads to his terror when he understands that he can only swear by פחד יצחק from whom he was ויצא, is the only time when he is ready to return, which is his ימים אחדים ודבורה from when he left his אם. The deeper failing is also the result of assuming that the מסילת ישרים implies a direct point to point correlation in the achievement of קדושה, something that we discussed בין המצרים תשע"ג and that Ya’akov is an actual full expression of the higher Yisrael but in a context cut to size. Thus his involvement in the life of Ya’akov is directly his involvement in the life of Yisrael and is the קיום הנדר which was meant to provide him with all he needed: return in the context of possessions, building the מזבח out of his marriages, confronting עשו out of his confrontation with לבן. But in reality he has been involved in a life that must be seen as a manifestation of Yisrael in the world and not as a complete identification. Only כ"ל is the solution to complete identification and this is the דרך כוכב מיעקב וירד מיעקב which is also therefore אל תירא עבדי יעקב. Less than that is only עם לבן גרתי ותרי"ג וגו' but almost anyone can do that nowadays. This is the first stage of תפארת, but as the עמוד האמצעי he will ultimately have to grow into the סולם itself to culminate in the very דרך כוכב מיעקב that frightens לבן-בלעם. Rabbi Weinberg 2026-05-20 09:45:36am עולים ויורדים - The parasha is bracketed by Ya’akov as an individual—it is his own story, and everyone else acts as a character within his story, in strong contrast to the following parashot where he is merely a character within the saga. The bracketing is also the מלאכים מחניים beginning and end, and the נדר beginning and end. But this is exactly the failure of תפארת within the story, it pretends that indeed the issues achieved in קדושה and connectivity are almost mono-directional, just as the מסילת ישרים describes the sense of שיותר יתעלו הדברים הגשמיים אשר ישמשו לאחד מתשמישיו במה שהוא משתמש בהם, ממה שיורד הוא מדביקותו ומעלתו בהשתמשו מדברים גשמיים. All of that is true but only insofar as he is alone; it does not extend to the relationships that he has within the world which are of a different level of complexity in which whatever he puts in to the world is reflected back in ways that are complex and unpredictable. Everything therefore that he does as with the אבנים works out fine, and his sheep and sheep dogs get it all right; even his extensions into the world of statistics and genetics all comes out right. What most definitely does not work out right is anything that has to do with the relationship issues in which he fails in the future and which are the source of his "צרות". ואף על פי כן רימוהו is because of the human complexities of the relationship of רחל ולאה which makes her give away the סימנים and the צניעות that prevents her from using them against her father. The one thing that leaves him vulnerable to לבן שבקש לעקור את הכ"ל was his not appreciating that רחל משמשנית היתה ולכן ויצא מאהל לאה לאהל רחל and look again! The fullest מדה כנגד מדה was that she was not buried with him and she who is שנואה but כנגדו is with him forever. The entire stage for the problems of תפארת is set by the מלאכים עולים ויורדים והנה ה' נצב עליו as the Gemara reads it, and the fears and uncertainty which plague יעקב אבינו can be traced back to the closing events of the parasha. The moment that he is shocked by the assertion that the נדר stands so far with no קיום despite the fact that he is convinced that he has been doing nothing but that for the past 20 years, he immediately calls his wives together for the first Family Conference in his life. ארמי אובד אבי is an ongoing condition, which is why the תש שמע בהגדה של פסח understands it as the opening of בכל דור ודור עומדים עלינו לכלותינו, for as it turns out בלעם כלבן continues the confrontation here, and is indeed obsessed by יעקב just as the fears of Ya’akov are triggered by the disastrous confrontation with לבן where he is only ויוכח אמש through the manipulation of perception as Bila’am does: וירד מיעקב, אין נחש ביעקב, לא הביט און ביעקב, דרך כוכב מיעקב, מה טובו אהליך יעקב. It is the complex interrelationship of the צדיק upon the world through his קדושה that also leaves him open to the impact of that created world, not the simple חומריות העולם, on himself, up and down the ladder. Thus it is almost an innate problem of תפארת that its power of defining the world will also impact its place within that world, such that the brackets of the מלאכים are actually his own שלוחים in the end to עשו and the קפצה לו הארץ והאבן מהאבנים are creations of his own קדושה as are the detailed genetic games and the acts of the מלאכים that support it, that power is ultimately a supremely solipsistic experience of the universe-as-self! This leads to his terror when he understands that he can only swear by פחד יצחק from whom he was ויצא, is the only time when he is ready to return, which is his ימים אחדים ודבורה from when he left his אם. The deeper failing is also the result of assuming that the מסילת ישרים implies a direct point to point correlation in the achievement of קדושה, something that we discussed בין המצרים תשע"ג and that Ya’akov is an actual full expression of the higher Yisrael but in a context cut to size. Thus his involvement in the life of Ya’akov is directly his involvement in the life of Yisrael and is the קיום הנדר which was meant to provide him with all he needed: return in the context of possessions, building the מזבח out of his marriages, confronting עשו out of his confrontation with לבן. But in reality he has been involved in a life that must be seen as a manifestation of Yisrael in the world and not as a complete identification. Only כ"ל is the solution to complete identification and this is the דרך כוכב מיעקב וירד מיעקב which is also therefore אל תירא עבדי יעקב. Less than that is only עם לבן גרתי ותרי"ג וגו' but almost anyone can do that nowadays. This is the first stage of תפארת, but as the עמוד האמצעי he will ultimately have to grow into the סולם itself to culminate in the very דרך כוכב מיעקב that frightens לבן-בלעם. Rabbi Weinberg 2026-05-20 09:45:36am angst, accedia and assiduity - Deviating from our standard model, i.e. the understanding of Toledot in terms of the development of Yisrael into the ability to be ישר and deal with a world in its רמאות ולבושין, seeing this as the transition from pure דין and the love of עשו into a world of תפארת ואמת is replaced in this שיעור by a focus on the dualism that דין must always provide and the single choice across the board that is able to provide an actuality, an instantiation, in both senses, of the potentialities. That instantiation is served only by care, and the alternatives are anomie and accede, the very discovery of angst and hopelessness that leads to Eisav in this parasha, the discovery of carelessness and the true meaning of a place for God through care. Love of instantiation is the essence of everything in Ya’akov, and this is his קדושה that is brought out in the next parasha. But that is the essence of both the double meaning of תולדות, in terms of the מה יולד יום, what is the specific instant, and the world of genetics instantiated in one persona. We discover here the strange dualism that has followed us since the discovery of דין, why it is that תמורה is part of the essence of מרום נאדר בכח וגבורה מוציא אורה מאין תמורה, פח"ד יצחק משפטינו האירה. The centerpiece of the parasha is its transition through care and its rejection of עשו because of anomic carelessness, the lack of interest in the investment of בכורה. This is the first case of such anomie that we find in the Torah, and is possible only because the protagonists are not individuals, but are saddled with the burden of identifying themselves as the Future, as הוא אדום, as the בכור העולם, as the ראשית with all the overwhelming demands that force either assiduousness and commitment or acedia and anomie. The players are forced to confront angst and to choose, from the למה זה אנוכי and the למה זה לי בכורה and there to discover their own role through discovering their own selves as meta-personalities, far beyond the simple idea of מעשה אבות סימן לבנים. The essence of Yisrael emerges here in its roots as a study in the contrast of reactions to angst, which is an essential response to concern for the human condition, in Rivkah and in Eisav and in Ya’akov. To Eisav the response is acedia, the meaning of עיף אנוכ"י as his response to the awareness of the בכורה itself which is the entire basis of Ya’akov’s purchase, and indeed the ability of Ya’akov to envision himself as ראשית participant in בריאה is the equivalent of responsibility for the בכורה, which means that he has no choice despite being אינו בקי בכל אלה, no choice at this moment of death of Avraham and the determination of the future of the world which has been until now בהבראם, no choice but to purchase the בכורה in order to avoid the בזיון הבכורה וקלקול הראשית despite the fact that it is entirely against his personality to buy the בכורה in this fashion or at all! His response is Rivka’s, and this he does on his own, perhaps because she has been active in the definition of the children as שני לאומים, to see himself as פתאום קם אדם וידע שהוא עם והתחיל ללכת. The hatred to Yisrael comes not from the purchase, and does not require Jewish success, but from the very fact that we are insane enough to envision ראשית even if we fail at it but continue to pursue it, which is what they rejected in order to have the world to themselves, and this must be shown to be insane unless we can cash in on it too as in וניסע לנגדיך. Thus the response of Ya’akov to the demands of ראשית and the sense of seeing himself as responsible for the world is an assiduousness that is the exact opposite of what pushes Eisav into rejecting all as hopeless, the acedia and anomie being the ויבז הבכורה. Because of this the nation as a whole will always subliminally attempt to create the dualism of Yitzhak before reaching proper תפארת ואמת such as in our times, so that the selected approach is truly ראשית, truly אף אתה הטה אזניך כאפרכסת, to achieve ראשית. Rabbi Weinberg 2026-05-20 09:45:36am angst, accedia and assiduity - Deviating from our standard model, i.e. the understanding of Toledot in terms of the development of Yisrael into the ability to be ישר and deal with a world in its רמאות ולבושין, seeing this as the transition from pure דין and the love of עשו into a world of תפארת ואמת is replaced in this שיעור by a focus on the dualism that דין must always provide and the single choice across the board that is able to provide an actuality, an instantiation, in both senses, of the potentialities. That instantiation is served only by care, and the alternatives are anomie and accede, the very discovery of angst and hopelessness that leads to Eisav in this parasha, the discovery of carelessness and the true meaning of a place for God through care. Love of instantiation is the essence of everything in Ya’akov, and this is his קדושה that is brought out in the next parasha. But that is the essence of both the double meaning of תולדות, in terms of the מה יולד יום, what is the specific instant, and the world of genetics instantiated in one persona. We discover here the strange dualism that has followed us since the discovery of דין, why it is that תמורה is part of the essence of מרום נאדר בכח וגבורה מוציא אורה מאין תמורה, פח"ד יצחק משפטינו האירה. The centerpiece of the parasha is its transition through care and its rejection of עשו because of anomic carelessness, the lack of interest in the investment of בכורה. This is the first case of such anomie that we find in the Torah, and is possible only because the protagonists are not individuals, but are saddled with the burden of identifying themselves as the Future, as הוא אדום, as the בכור העולם, as the ראשית with all the overwhelming demands that force either assiduousness and commitment or acedia and anomie. The players are forced to confront angst and to choose, from the למה זה אנוכי and the למה זה לי בכורה and there to discover their own role through discovering their own selves as meta-personalities, far beyond the simple idea of מעשה אבות סימן לבנים. The essence of Yisrael emerges here in its roots as a study in the contrast of reactions to angst, which is an essential response to concern for the human condition, in Rivkah and in Eisav and in Ya’akov. To Eisav the response is acedia, the meaning of עיף אנוכ"י as his response to the awareness of the בכורה itself which is the entire basis of Ya’akov’s purchase, and indeed the ability of Ya’akov to envision himself as ראשית participant in בריאה is the equivalent of responsibility for the בכורה, which means that he has no choice despite being אינו בקי בכל אלה, no choice at this moment of death of Avraham and the determination of the future of the world which has been until now בהבראם, no choice but to purchase the בכורה in order to avoid the בזיון הבכורה וקלקול הראשית despite the fact that it is entirely against his personality to buy the בכורה in this fashion or at all! His response is Rivka’s, and this he does on his own, perhaps because she has been active in the definition of the children as שני לאומים, to see himself as פתאום קם אדם וידע שהוא עם והתחיל ללכת. The hatred to Yisrael comes not from the purchase, and does not require Jewish success, but from the very fact that we are insane enough to envision ראשית even if we fail at it but continue to pursue it, which is what they rejected in order to have the world to themselves, and this must be shown to be insane unless we can cash in on it too as in וניסע לנגדיך. Thus the response of Ya’akov to the demands of ראשית and the sense of seeing himself as responsible for the world is an assiduousness that is the exact opposite of what pushes Eisav into rejecting all as hopeless, the acedia and anomie being the ויבז הבכורה. Because of this the nation as a whole will always subliminally attempt to create the dualism of Yitzhak before reaching proper תפארת ואמת such as in our times, so that the selected approach is truly ראשית, truly אף אתה הטה אזניך כאפרכסת, to achieve ראשית. Rabbi Weinberg 2026-05-20 09:45:36am angst, accedia and assiduity - Deviating from our standard model, i.e. the understanding of Toledot in terms of the development of Yisrael into the ability to be ישר and deal with a world in its רמאות ולבושין, seeing this as the transition from pure דין and the love of עשו into a world of תפארת ואמת is replaced in this שיעור by a focus on the dualism that דין must always provide and the single choice across the board that is able to provide an actuality, an instantiation, in both senses, of the potentialities. That instantiation is served only by care, and the alternatives are anomie and accede, the very discovery of angst and hopelessness that leads to Eisav in this parasha, the discovery of carelessness and the true meaning of a place for God through care. Love of instantiation is the essence of everything in Ya’akov, and this is his קדושה that is brought out in the next parasha. But that is the essence of both the double meaning of תולדות, in terms of the מה יולד יום, what is the specific instant, and the world of genetics instantiated in one persona. We discover here the strange dualism that has followed us since the discovery of דין, why it is that תמורה is part of the essence of מרום נאדר בכח וגבורה מוציא אורה מאין תמורה, פח"ד יצחק משפטינו האירה. The centerpiece of the parasha is its transition through care and its rejection of עשו because of anomic carelessness, the lack of interest in the investment of בכורה. This is the first case of such anomie that we find in the Torah, and is possible only because the protagonists are not individuals, but are saddled with the burden of identifying themselves as the Future, as הוא אדום, as the בכור העולם, as the ראשית with all the overwhelming demands that force either assiduousness and commitment or acedia and anomie. The players are forced to confront angst and to choose, from the למה זה אנוכי and the למה זה לי בכורה and there to discover their own role through discovering their own selves as meta-personalities, far beyond the simple idea of מעשה אבות סימן לבנים. The essence of Yisrael emerges here in its roots as a study in the contrast of reactions to angst, which is an essential response to concern for the human condition, in Rivkah and in Eisav and in Ya’akov. To Eisav the response is acedia, the meaning of עיף אנוכ"י as his response to the awareness of the בכורה itself which is the entire basis of Ya’akov’s purchase, and indeed the ability of Ya’akov to envision himself as ראשית participant in בריאה is the equivalent of responsibility for the בכורה, which means that he has no choice despite being אינו בקי בכל אלה, no choice at this moment of death of Avraham and the determination of the future of the world which has been until now בהבראם, no choice but to purchase the בכורה in order to avoid the בזיון הבכורה וקלקול הראשית despite the fact that it is entirely against his personality to buy the בכורה in this fashion or at all! His response is Rivka’s, and this he does on his own, perhaps because she has been active in the definition of the children as שני לאומים, to see himself as פתאום קם אדם וידע שהוא עם והתחיל ללכת. The hatred to Yisrael comes not from the purchase, and does not require Jewish success, but from the very fact that we are insane enough to envision ראשית even if we fail at it but continue to pursue it, which is what they rejected in order to have the world to themselves, and this must be shown to be insane unless we can cash in on it too as in וניסע לנגדיך. Thus the response of Ya’akov to the demands of ראשית and the sense of seeing himself as responsible for the world is an assiduousness that is the exact opposite of what pushes Eisav into rejecting all as hopeless, the acedia and anomie being the ויבז הבכורה. Because of this the nation as a whole will always subliminally attempt to create the dualism of Yitzhak before reaching proper תפארת ואמת such as in our times, so that the selected approach is truly ראשית, truly אף אתה הטה אזניך כאפרכסת, to achieve ראשית. Rabbi Weinberg 2026-05-20 09:45:36am angst, accedia and assiduity - Deviating from our standard model, i.e. the understanding of Toledot in terms of the development of Yisrael into the ability to be ישר and deal with a world in its רמאות ולבושין, seeing this as the transition from pure דין and the love of עשו into a world of תפארת ואמת is replaced in this שיעור by a focus on the dualism that דין must always provide and the single choice across the board that is able to provide an actuality, an instantiation, in both senses, of the potentialities. That instantiation is served only by care, and the alternatives are anomie and accede, the very discovery of angst and hopelessness that leads to Eisav in this parasha, the discovery of carelessness and the true meaning of a place for God through care. Love of instantiation is the essence of everything in Ya’akov, and this is his קדושה that is brought out in the next parasha. But that is the essence of both the double meaning of תולדות, in terms of the מה יולד יום, what is the specific instant, and the world of genetics instantiated in one persona. We discover here the strange dualism that has followed us since the discovery of דין, why it is that תמורה is part of the essence of מרום נאדר בכח וגבורה מוציא אורה מאין תמורה, פח"ד יצחק משפטינו האירה. The centerpiece of the parasha is its transition through care and its rejection of עשו because of anomic carelessness, the lack of interest in the investment of בכורה. This is the first case of such anomie that we find in the Torah, and is possible only because the protagonists are not individuals, but are saddled with the burden of identifying themselves as the Future, as הוא אדום, as the בכור העולם, as the ראשית with all the overwhelming demands that force either assiduousness and commitment or acedia and anomie. The players are forced to confront angst and to choose, from the למה זה אנוכי and the למה זה לי בכורה and there to discover their own role through discovering their own selves as meta-personalities, far beyond the simple idea of מעשה אבות סימן לבנים. The essence of Yisrael emerges here in its roots as a study in the contrast of reactions to angst, which is an essential response to concern for the human condition, in Rivkah and in Eisav and in Ya’akov. To Eisav the response is acedia, the meaning of עיף אנוכ"י as his response to the awareness of the בכורה itself which is the entire basis of Ya’akov’s purchase, and indeed the ability of Ya’akov to envision himself as ראשית participant in בריאה is the equivalent of responsibility for the בכורה, which means that he has no choice despite being אינו בקי בכל אלה, no choice at this moment of death of Avraham and the determination of the future of the world which has been until now בהבראם, no choice but to purchase the בכורה in order to avoid the בזיון הבכורה וקלקול הראשית despite the fact that it is entirely against his personality to buy the בכורה in this fashion or at all! His response is Rivka’s, and this he does on his own, perhaps because she has been active in the definition of the children as שני לאומים, to see himself as פתאום קם אדם וידע שהוא עם והתחיל ללכת. The hatred to Yisrael comes not from the purchase, and does not require Jewish success, but from the very fact that we are insane enough to envision ראשית even if we fail at it but continue to pursue it, which is what they rejected in order to have the world to themselves, and this must be shown to be insane unless we can cash in on it too as in וניסע לנגדיך. Thus the response of Ya’akov to the demands of ראשית and the sense of seeing himself as responsible for the world is an assiduousness that is the exact opposite of what pushes Eisav into rejecting all as hopeless, the acedia and anomie being the ויבז הבכורה. Because of this the nation as a whole will always subliminally attempt to create the dualism of Yitzhak before reaching proper תפארת ואמת such as in our times, so that the selected approach is truly ראשית, truly אף אתה הטה אזניך כאפרכסת, to achieve ראשית. Rabbi Weinberg 2026-05-20 09:45:36am Complexities - Transition from the period of simplicity into complexity but not confusion, into holding the possibilities suspended in the air, into defining Life as ימים and not as מעשים. This is the only way to understand כולם שוים לטובה as connected to beauty per se. This generic Life as days, באים בימים, or as years, שני חיי שרה, is what allows the complete expression of אור"ח חיים למעלה למשכיל in the רבינו בחיי! All of the events are here interlinked: Eliezer and the fear of his ירושה began the בן משק ביתי יורש אותי which leads to too much concern for ישמעאל which prevents consummation of שרה which leads to חמסי עליך which leads to גירוש ישמעאל והגר which locks Avraham out of באר חיי רואי which leads to Hagar’s view of herself as having a unique relationship to that גילוי, which makes Yishmael ready to murder the boy with the silver spoon and Milah which leads to the Akeida which leads to the death of Sarah, which leads to the death of Avraham which leads to the efforts of Yitzhak at reconstruction which leads to Yishmael doing Teshuva… Allowing the balls in the air is part of זקנה, that which allows זה קנה and generic Life כהיום הזה – ביום הזה עשה ברית וכו' which is the first קנין ארץ ישראל which answers the בנה אדע כי אירשנה which brings us back to בעצם היום הזה, which allows Avraham for the first time to say גר ותושב אנוכי (although of course that may be a special case for קבורה which is the essence of לזרע"ך לרש"ה) which allows personal חלק within the National which answers the במה אדע and expands the meaning of חיי שרה who is the root of it all. Rabbi Weinberg 2026-05-20 09:45:36am Complexities - Transition from the period of simplicity into complexity but not confusion, into holding the possibilities suspended in the air, into defining Life as ימים and not as מעשים. This is the only way to understand כולם שוים לטובה as connected to beauty per se. This generic Life as days, באים בימים, or as years, שני חיי שרה, is what allows the complete expression of אור"ח חיים למעלה למשכיל in the רבינו בחיי! All of the events are here interlinked: Eliezer and the fear of his ירושה began the בן משק ביתי יורש אותי which leads to too much concern for ישמעאל which prevents consummation of שרה which leads to חמסי עליך which leads to גירוש ישמעאל והגר which locks Avraham out of באר חיי רואי which leads to Hagar’s view of herself as having a unique relationship to that גילוי, which makes Yishmael ready to murder the boy with the silver spoon and Milah which leads to the Akeida which leads to the death of Sarah, which leads to the death of Avraham which leads to the efforts of Yitzhak at reconstruction which leads to Yishmael doing Teshuva… Allowing the balls in the air is part of זקנה, that which allows זה קנה and generic Life כהיום הזה – ביום הזה עשה ברית וכו' which is the first קנין ארץ ישראל which answers the בנה אדע כי אירשנה which brings us back to בעצם היום הזה, which allows Avraham for the first time to say גר ותושב אנוכי (although of course that may be a special case for קבורה which is the essence of לזרע"ך לרש"ה) which allows personal חלק within the National which answers the במה אדע and expands the meaning of חיי שרה who is the root of it all. Rabbi Weinberg 2026-05-20 09:45:36am Complexities - Transition from the period of simplicity into complexity but not confusion, into holding the possibilities suspended in the air, into defining Life as ימים and not as מעשים. This is the only way to understand כולם שוים לטובה as connected to beauty per se. This generic Life as days, באים בימים, or as years, שני חיי שרה, is what allows the complete expression of אור"ח חיים למעלה למשכיל in the רבינו בחיי! All of the events are here interlinked: Eliezer and the fear of his ירושה began the בן משק ביתי יורש אותי which leads to too much concern for ישמעאל which prevents consummation of שרה which leads to חמסי עליך which leads to גירוש ישמעאל והגר which locks Avraham out of באר חיי רואי which leads to Hagar’s view of herself as having a unique relationship to that גילוי, which makes Yishmael ready to murder the boy with the silver spoon and Milah which leads to the Akeida which leads to the death of Sarah, which leads to the death of Avraham which leads to the efforts of Yitzhak at reconstruction which leads to Yishmael doing Teshuva… Allowing the balls in the air is part of זקנה, that which allows זה קנה and generic Life כהיום הזה – ביום הזה עשה ברית וכו' which is the first קנין ארץ ישראל which answers the בנה אדע כי אירשנה which brings us back to בעצם היום הזה, which allows Avraham for the first time to say גר ותושב אנוכי (although of course that may be a special case for קבורה which is the essence of לזרע"ך לרש"ה) which allows personal חלק within the National which answers the במה אדע and expands the meaning of חיי שרה who is the root of it all. Rabbi Weinberg 2026-05-20 09:45:36am Marching in Step: Right, Left, Right... - From מגן אברהם to מגן דוד through the ברכת גבורות coming together with the תיקון תפלת שחרית, which includes the issues of our parasha of transition and juxtaposition: רופא חולים ומתיר אסורים מחיה מתים גבורות גשמים and the notion of אמונה לישי"ני עפר, a parasha that leads not only to redefinition of both דין וחסד in both protagonists of the הפרד נ"א and begins the re-knitting here in the שתי בנותיך הנמצאות וזרע אח"ר זרע מאבינו (מד"ר). In this parasha lies the beginning of the ultimate שמחה של מתוה which must include the actual משחק עם לויתן as a prelude to sharing עורו של לויתן , and so requires the understanding that משחק את אשתו implies the deepest intimacy pos sible, the sharing of humor in the most profound sharing of an approach to life, an experiences of its contradictions, paradoxes, and absurdities, which makes possible at last the access to the fullness of Love as resulting of חסד instead of חסד smothering from Love, at last the full justification of the עק"ב אשר שמר אברהם which is only now אגלאי מילתא למפרע of the אמונ"ה in true מקום, greater than the remaining selfishness of למעלה מן הכוכבים. The two main protagonists in the development of the חסד-דין relationship to גאולה here begin their journey towards each other, which will culminate in רות ובועז, and all the hints to the מאבינו זרע=זרע אחר (תנחומא) and the titling of הבכירה when she wasn’t, in perfect parallel to the והיה הבכור אשר תלד, in context of חרפה חסד ועולם חסד יבנה, means that all the fundamental issues need to raised and addressed here, the apparent loss of identity in the acceptance of זיקת יבמין and האשה אשר נתת לי in general and the strange שפחה acceptance of Ruth and her loss of לי, the adventures of Lot as a judge-for-a-day in Sedom, the developments in דין from רבה to שופט כל הארץ to the arguments throughout the Parasha about right and wrong relative judgments, the appearance of דינא קשיא and חמלה and the actions of מלאכים in canceling the עקידה among everything else which serves Bilaam in the future. We discover here a completely new development in parallel of chesed both in Avraham and in Lot which are both necessary elements of the מצאתי דוד עבדי בסדום"" in fact it is probable that the entire בקשה על סדום is based on this new understanding of the universality of Chesed as a given of existence rather than an act of Will, and therefore can be argued against pure Din as Mishpat, despite the experience of the מבול. It is only with the Akeida that a deeper meta-הנהגה comes to the surface that expresses ongoing Presence andWill which creates ישראה and an understanding of דינא קשיא. So much is explained about the unity of the Parasha with this insight, and so much changes in our understanding of the nature of the חיוב חסד. האישי and of our place in the universe. It is סותם את הגולל on any Christian approach to Love as the source of Chesed and makes only the בחירת חיים דחסד the source of all secondary personal context. What Avraham discovered in the עקידה Lot discovers in צוער. For him, the personal was the shocking entry into the new world where to Avraham it was pure דין and meta-will that was the shocker, but they are the first steps in the reconnection of Avraham and Lot, and make אם השמאל ואימינה into the profound ניבא ולא ידע perhaps מה שניבא. The Parasha is divided into the parallel but juxtaposed experiences of the two directions. Avraham, whose initial belief in the beneficent Presence of God in a world of His making which was mistaken because of the כ״ו דורות כי לעולם חסדו, begins his journey here post מילה which brought him to realize something that was already clear to Lot in the juxtaposed section, in recognizing the existential requirement for דין שלי שלי שלך שלך. His solution for me creating the universal חסד in which we are all participants in the greater game of life and the recipients are the Boss because they are the existence we currently must serve, in total avoidance of the personal. He is shocked out of the impersonality of Creation by the חמלת השם עליו and recognizes the deeper presence of שכינה ואהבה מוסתרת at that moment which will be expressed ultimately in the יבום out of love, but the love that is the meta love of מלכות, out of שכינה, out of Place and וירא המקום. Meanwhile, back at the ranch, Avraham has found that post- דינא קשיא there is always אהבה מוסתרת . Once Space, המקום מרחוק, has been established and the doors opened, it is possible to find the קדושה in the קמ"ץ that in Lot is a פת"ח. Rabbi Weinberg 2026-05-20 09:45:36am Marching in Step: Right, Left, Right... - From מגן אברהם to מגן דוד through the ברכת גבורות coming together with the תיקון תפלת שחרית, which includes the issues of our parasha of transition and juxtaposition: רופא חולים ומתיר אסורים מחיה מתים גבורות גשמים and the notion of אמונה לישי"ני עפר, a parasha that leads not only to redefinition of both דין וחסד in both protagonists of the הפרד נ"א and begins the re-knitting here in the שתי בנותיך הנמצאות וזרע אח"ר זרע מאבינו (מד"ר). In this parasha lies the beginning of the ultimate שמחה של מתוה which must include the actual משחק עם לויתן as a prelude to sharing עורו של לויתן , and so requires the understanding that משחק את אשתו implies the deepest intimacy pos sible, the sharing of humor in the most profound sharing of an approach to life, an experiences of its contradictions, paradoxes, and absurdities, which makes possible at last the access to the fullness of Love as resulting of חסד instead of חסד smothering from Love, at last the full justification of the עק"ב אשר שמר אברהם which is only now אגלאי מילתא למפרע of the אמונ"ה in true מקום, greater than the remaining selfishness of למעלה מן הכוכבים. The two main protagonists in the development of the חסד-דין relationship to גאולה here begin their journey towards each other, which will culminate in רות ובועז, and all the hints to the מאבינו זרע=זרע אחר (תנחומא) and the titling of הבכירה when she wasn’t, in perfect parallel to the והיה הבכור אשר תלד, in context of חרפה חסד ועולם חסד יבנה, means that all the fundamental issues need to raised and addressed here, the apparent loss of identity in the acceptance of זיקת יבמין and האשה אשר נתת לי in general and the strange שפחה acceptance of Ruth and her loss of לי, the adventures of Lot as a judge-for-a-day in Sedom, the developments in דין from רבה to שופט כל הארץ to the arguments throughout the Parasha about right and wrong relative judgments, the appearance of דינא קשיא and חמלה and the actions of מלאכים in canceling the עקידה among everything else which serves Bilaam in the future. We discover here a completely new development in parallel of chesed both in Avraham and in Lot which are both necessary elements of the מצאתי דוד עבדי בסדום"" in fact it is probable that the entire בקשה על סדום is based on this new understanding of the universality of Chesed as a given of existence rather than an act of Will, and therefore can be argued against pure Din as Mishpat, despite the experience of the מבול. It is only with the Akeida that a deeper meta-הנהגה comes to the surface that expresses ongoing Presence andWill which creates ישראה and an understanding of דינא קשיא. So much is explained about the unity of the Parasha with this insight, and so much changes in our understanding of the nature of the חיוב חסד. האישי and of our place in the universe. It is סותם את הגולל on any Christian approach to Love as the source of Chesed and makes only the בחירת חיים דחסד the source of all secondary personal context. What Avraham discovered in the עקידה Lot discovers in צוער. For him, the personal was the shocking entry into the new world where to Avraham it was pure דין and meta-will that was the shocker, but they are the first steps in the reconnection of Avraham and Lot, and make אם השמאל ואימינה into the profound ניבא ולא ידע perhaps מה שניבא. The Parasha is divided into the parallel but juxtaposed experiences of the two directions. Avraham, whose initial belief in the beneficent Presence of God in a world of His making which was mistaken because of the כ״ו דורות כי לעולם חסדו, begins his journey here post מילה which brought him to realize something that was already clear to Lot in the juxtaposed section, in recognizing the existential requirement for דין שלי שלי שלך שלך. His solution for me creating the universal חסד in which we are all participants in the greater game of life and the recipients are the Boss because they are the existence we currently must serve, in total avoidance of the personal. He is shocked out of the impersonality of Creation by the חמלת השם עליו and recognizes the deeper presence of שכינה ואהבה מוסתרת at that moment which will be expressed ultimately in the יבום out of love, but the love that is the meta love of מלכות, out of שכינה, out of Place and וירא המקום. Meanwhile, back at the ranch, Avraham has found that post- דינא קשיא there is always אהבה מוסתרת . Once Space, המקום מרחוק, has been established and the doors opened, it is possible to find the קדושה in the קמ"ץ that in Lot is a פת"ח. Rabbi Weinberg 2026-05-20 09:45:36am Marching in Step: Right, Left, Right... - From מגן אברהם to מגן דוד through the ברכת גבורות coming together with the תיקון תפלת שחרית, which includes the issues of our parasha of transition and juxtaposition: רופא חולים ומתיר אסורים מחיה מתים גבורות גשמים and the notion of אמונה לישי"ני עפר, a parasha that leads not only to redefinition of both דין וחסד in both protagonists of the הפרד נ"א and begins the re-knitting here in the שתי בנותיך הנמצאות וזרע אח"ר זרע מאבינו (מד"ר). In this parasha lies the beginning of the ultimate שמחה של מתוה which must include the actual משחק עם לויתן as a prelude to sharing עורו של לויתן , and so requires the understanding that משחק את אשתו implies the deepest intimacy pos sible, the sharing of humor in the most profound sharing of an approach to life, an experiences of its contradictions, paradoxes, and absurdities, which makes possible at last the access to the fullness of Love as resulting of חסד instead of חסד smothering from Love, at last the full justification of the עק"ב אשר שמר אברהם which is only now אגלאי מילתא למפרע of the אמונ"ה in true מקום, greater than the remaining selfishness of למעלה מן הכוכבים. The two main protagonists in the development of the חסד-דין relationship to גאולה here begin their journey towards each other, which will culminate in רות ובועז, and all the hints to the מאבינו זרע=זרע אחר (תנחומא) and the titling of הבכירה when she wasn’t, in perfect parallel to the והיה הבכור אשר תלד, in context of חרפה חסד ועולם חסד יבנה, means that all the fundamental issues need to raised and addressed here, the apparent loss of identity in the acceptance of זיקת יבמין and האשה אשר נתת לי in general and the strange שפחה acceptance of Ruth and her loss of לי, the adventures of Lot as a judge-for-a-day in Sedom, the developments in דין from רבה to שופט כל הארץ to the arguments throughout the Parasha about right and wrong relative judgments, the appearance of דינא קשיא and חמלה and the actions of מלאכים in canceling the עקידה among everything else which serves Bilaam in the future. We discover here a completely new development in parallel of chesed both in Avraham and in Lot which are both necessary elements of the מצאתי דוד עבדי בסדום"" in fact it is probable that the entire בקשה על סדום is based on this new understanding of the universality of Chesed as a given of existence rather than an act of Will, and therefore can be argued against pure Din as Mishpat, despite the experience of the מבול. It is only with the Akeida that a deeper meta-הנהגה comes to the surface that expresses ongoing Presence andWill which creates ישראה and an understanding of דינא קשיא. So much is explained about the unity of the Parasha with this insight, and so much changes in our understanding of the nature of the חיוב חסד. האישי and of our place in the universe. It is סותם את הגולל on any Christian approach to Love as the source of Chesed and makes only the בחירת חיים דחסד the source of all secondary personal context. What Avraham discovered in the עקידה Lot discovers in צוער. For him, the personal was the shocking entry into the new world where to Avraham it was pure דין and meta-will that was the shocker, but they are the first steps in the reconnection of Avraham and Lot, and make אם השמאל ואימינה into the profound ניבא ולא ידע perhaps מה שניבא. The Parasha is divided into the parallel but juxtaposed experiences of the two directions. Avraham, whose initial belief in the beneficent Presence of God in a world of His making which was mistaken because of the כ״ו דורות כי לעולם חסדו, begins his journey here post מילה which brought him to realize something that was already clear to Lot in the juxtaposed section, in recognizing the existential requirement for דין שלי שלי שלך שלך. His solution for me creating the universal חסד in which we are all participants in the greater game of life and the recipients are the Boss because they are the existence we currently must serve, in total avoidance of the personal. He is shocked out of the impersonality of Creation by the חמלת השם עליו and recognizes the deeper presence of שכינה ואהבה מוסתרת at that moment which will be expressed ultimately in the יבום out of love, but the love that is the meta love of מלכות, out of שכינה, out of Place and וירא המקום. Meanwhile, back at the ranch, Avraham has found that post- דינא קשיא there is always אהבה מוסתרת . Once Space, המקום מרחוק, has been established and the doors opened, it is possible to find the קדושה in the קמ"ץ that in Lot is a פת"ח. Rabbi Weinberg 2026-05-20 09:45:36am Alpha Humans - The absurd coincidence of the three central ברכות upon which the entire parasha is built also being the three things that the דרך ממעטת is beyond belief and demands recognition that there must be a relationship between the very importance and even desirability of these specific זרע רכוש ושם blessings and the ירושת הארץ in which territory is achieved through travel, its opposite, and the partnership in the path, the ברית על דרך השם which is what makes Avraham partner, and demands that he be informed of סדום. In fact, the only possible reason that it should be assumed that Avraham even would want such things is because they are the direct expressions of evolutionary success—and by the same token are totally dependent on territory which I am telling you not to worry about for millennia, באר"ץ לא להם אימה חשיכה גדולה and this is the path to ארץ חמדה! That is what מגן means—מגן צריך בידיך – אנכי מגן לך – מגן אברהם – מגן דוד and the בך חותמים which is the שם גדול כשם הגדולי"ם! The astonishing ability to say ה' א' מה תתן לי is mad—and God goes along with it!! What happened to שכרך בעולם הבא? What happened to טוב מבנים ומבנות? But obviously this is only because עולם הבא means absolutely nothing to one whose entire עבודה is defined not by intellectual pursuit but by the search for self and therefore through the experience of pure love. The world as it is speaks to him, and this is the reason for the doubts about מילה-ירושת הארץ והצורך לישמעאל. For they are all outside of the world to him, not embedded within it. He knows not yet of the Rivers of Conscious Light, he has not even been brought yet למעלה מן הכוכבים which is the merest beginning! Recognizing that the doubts about מילה and ירושת הארץ and the desire for ישמעאל are related (Precisely as the failure in Yizhak to be clear about the difference between יעקב ועשו became חרדה גדולה עד מאד and bequeathed us the Holocaust with והיה כאשר תריד, so did לו ישמעאל bring us to today’s situation and demands the same clarity that was demanded of Avraham) and reflect the mistake of seeing the ייחוד of the physical universe as being the backdrop for the recognition of the conscious human instead of being themselves involved in that consciousness, the true עלי יניח צדיק ראשו. This is why the whole point of לך לך is deeply expressed in the ולישמעאל שמעתיך, if you are doubtful about how לך לך is part of the nature of reality, perhaps you want to see the wonderful impact of the alternative כ"ל in ישמעאל that you so desire, the ידו בכל ויד כל בו in which the שם-זרע-רכוש is part of the purely evolutionary? Perversion, stealing, loss of all boundaries, not a single development useful to the world (Nobel Prizes!)…that is the difference of בריתי אקים את יצחק and the idiots who pervert ברית מילה into submission and Islam! The only nation entirely without even a concept of אמת but only of באשר הוא שם and no land of their own, where the nomad gets nowhere! The destruction of every society ידו בכל so that your own children will go around chopping off people’s heads. The use of pure sexuality to entrap the semi-humans of evolution who cannot stand up and who cannot be מתהלך לפני is employed here for the first time after the acceptance of לך לך, and he sees this as the purpose of ירידת מצרים the moment there is a רעב! It is employed again by Yitzhak and אבימלך which makes the Ramban hard to swallow! The hilarious מכס story which only makes sense if he is trying to raise the ante and get those מתנות! And it only makes sense if שרה herself accepts that the true humans can never be ruled by alpha males like פרעה, just as it is clear to Avraham that any attempt to capture Lot has to be totally wiped from the globe at the beginning, or we will get to where we are today where the Alpha males challenge the Alpha humans! This is the fight against those who were וישב ממנו שבי עד חרמה! Rabbi Weinberg 2026-05-20 09:45:36am Alpha Humans - The absurd coincidence of the three central ברכות upon which the entire parasha is built also being the three things that the דרך ממעטת is beyond belief and demands recognition that there must be a relationship between the very importance and even desirability of these specific זרע רכוש ושם blessings and the ירושת הארץ in which territory is achieved through travel, its opposite, and the partnership in the path, the ברית על דרך השם which is what makes Avraham partner, and demands that he be informed of סדום. In fact, the only possible reason that it should be assumed that Avraham even would want such things is because they are the direct expressions of evolutionary success—and by the same token are totally dependent on territory which I am telling you not to worry about for millennia, באר"ץ לא להם אימה חשיכה גדולה and this is the path to ארץ חמדה! That is what מגן means—מגן צריך בידיך – אנכי מגן לך – מגן אברהם – מגן דוד and the בך חותמים which is the שם גדול כשם הגדולי"ם! The astonishing ability to say ה' א' מה תתן לי is mad—and God goes along with it!! What happened to שכרך בעולם הבא? What happened to טוב מבנים ומבנות? But obviously this is only because עולם הבא means absolutely nothing to one whose entire עבודה is defined not by intellectual pursuit but by the search for self and therefore through the experience of pure love. The world as it is speaks to him, and this is the reason for the doubts about מילה-ירושת הארץ והצורך לישמעאל. For they are all outside of the world to him, not embedded within it. He knows not yet of the Rivers of Conscious Light, he has not even been brought yet למעלה מן הכוכבים which is the merest beginning! Recognizing that the doubts about מילה and ירושת הארץ and the desire for ישמעאל are related (Precisely as the failure in Yizhak to be clear about the difference between יעקב ועשו became חרדה גדולה עד מאד and bequeathed us the Holocaust with והיה כאשר תריד, so did לו ישמעאל bring us to today’s situation and demands the same clarity that was demanded of Avraham) and reflect the mistake of seeing the ייחוד of the physical universe as being the backdrop for the recognition of the conscious human instead of being themselves involved in that consciousness, the true עלי יניח צדיק ראשו. This is why the whole point of לך לך is deeply expressed in the ולישמעאל שמעתיך, if you are doubtful about how לך לך is part of the nature of reality, perhaps you want to see the wonderful impact of the alternative כ"ל in ישמעאל that you so desire, the ידו בכל ויד כל בו in which the שם-זרע-רכוש is part of the purely evolutionary? Perversion, stealing, loss of all boundaries, not a single development useful to the world (Nobel Prizes!)…that is the difference of בריתי אקים את יצחק and the idiots who pervert ברית מילה into submission and Islam! The only nation entirely without even a concept of אמת but only of באשר הוא שם and no land of their own, where the nomad gets nowhere! The destruction of every society ידו בכל so that your own children will go around chopping off people’s heads. The use of pure sexuality to entrap the semi-humans of evolution who cannot stand up and who cannot be מתהלך לפני is employed here for the first time after the acceptance of לך לך, and he sees this as the purpose of ירידת מצרים the moment there is a רעב! It is employed again by Yitzhak and אבימלך which makes the Ramban hard to swallow! The hilarious מכס story which only makes sense if he is trying to raise the ante and get those מתנות! And it only makes sense if שרה herself accepts that the true humans can never be ruled by alpha males like פרעה, just as it is clear to Avraham that any attempt to capture Lot has to be totally wiped from the globe at the beginning, or we will get to where we are today where the Alpha males challenge the Alpha humans! This is the fight against those who were וישב ממנו שבי עד חרמה! Rabbi Weinberg 2026-05-20 09:45:36am Innocence and Narrative - The essence of Sukka and its חן and מים and שבעים אומות and שמחה is resolved only here with the final צאת השנה with the צא מן התיבה and surprisingly just as the interrelationship on Sukkot alone is what is responsible for the בין ישראל לעמים of אומה יחידאה בשמיני and just as the בעיטה בסוכה defines that difference, just as the closing Parasha describes the מי כמוך ישראל עם נושע בה', so too is the difference here of יצב גבולות עמים למספר בני ישראל only achieved here through the שבעים אומות and the אב המון גויים, just as the contrast between נח ואברהם is part of the necessary transition from אלפיים תוהו לאלפיים תורה – הנפש אשר עשו בחרן.The love of the Earth—the איש האדמה –which is נח is also the entire meaning of the דרך השם on its basis of גוף as Rambam makes clear, even including medical advice in הלכות דעות!  All simplicity must begin with the בשר as it does here, and even Moshe must be בשגם הוא בשר and even עוג must be נכנע לבשר כעבד There was no flood—only a great mixer, טופנא, a מבלה, מבלבל, מוביל לבבל מנער לשנער expressing the אנדרלמוסיה of the mixing of species and beliefs, the עור"בים of Creation, and the grinding away of all simplicity and sustainability. It was the Simple One, whose wholeness of self was so committed that it avoided all narrative to retain its own תמים existence, whose “how things are is what you get” was also certain to be born מהול, the Simple One who could make it through on the strength of בורגן לשם בורגנות. There were only two possible developments in a real world to this: (a) the creation of an overarching narrative that would lock into place the simplicity and assurance of the avoidance of competing and therefore dangerous narratives, the approach of Nimrod or (b) the recognition that even תמימות can only be created together with התהלכות לפני, the exact opposite of Noach, and that a תמים narrative stymies all reality because it can never continue to expand ראשית to an אחרית, the essence of תקופת השנה. Which means that the theme here is not simply the comparisons or transitions to new worlds and new paradigms, from את to לפני, but the discovery of the dangers of narrative per se and the centrality of finding a core which has sufficient אמונה that it provides the breadth for all else, just as אין הגשמים יורדים אלא בשביל בעלי אמונה. The one time Noach has an idea of tikkun it backfires, and is seen as a ויחל, always dangerous as אז הוחל, for there can be no narrative, only the core experience of being fully human on Earth provides the hope of survival which then is tested as the Sotah. The מי תהום is then the מים המאררים of the סוטה and into those waters is dipped the entire relationship of שכינה ואדם to see if there is a reliable core to coming out the other side with simplicity and honesty towards the dreams of Creation. Once there is a core, there is play in the relationship, and the שטותא of the שבעים לשונות and their madcap lives is enough to provide at last a meaning to the meta-narrative that is the essence of תורה ולשון הקודש וצלם אלוקים שרק עכשיו נודעת לו! But take דברים אחדים and put them into Torah and לשון הקודש as Nimrod did, and it is hopeless, just as modern Hebrew has lost all connection to לשון הקודש because of its insistence on an Israeli narrative which forces it into coldness and playlessness. The reason that Avraham must be אב המון גויים even as he takes on the meta-narrative of ראשית and journeys is because there is no other way not to become a Nimrod as all the Yeshivot and the “Gedolim” have become today (see my ten points of Return to Nimrod). This is the source of all תיקון סוטה and the מיחוי האדמה becomes the קרקע המשכן just as the בדקן כסוטות of the עגל on י"ז בתמוז becomes here the date of the וישלח את העורב which is itself the יבושת המי"ם of the סוכה בחורב of Eliyahu! The archetypical definition of narratives and the dangers of לשון הקודש without play in both (related) senses –elasticity and fun—is what destroys Nimrod, what finally determines יצב גבולות עמים למספר בני ישראל , the final connection of the end of the Torah and of Sukkot to ראשית The constant assertions of God that He "wants to argue it out" "confront us" "strip us bare in the wilderness" "Answer Me!! What have I done??" are attempts to start the relationship without the narratives that are anti- קחו עמכם דברים by substitute projection and confusion, pure אנדרלמוסיא which prevent תשובה which is as natural, almost, as שמחה itself! This is the ultimate ספר קהלת פרק ז , כט) לבד ראה זה מצאתי אשר עשה האלקים את האדם ישר והמה בקשו חשבנות רבים. Rabbi Weinberg 2026-05-20 09:45:36am Innocence and Narrative - The essence of Sukka and its חן and מים and שבעים אומות and שמחה is resolved only here with the final צאת השנה with the צא מן התיבה and surprisingly just as the interrelationship on Sukkot alone is what is responsible for the בין ישראל לעמים of אומה יחידאה בשמיני and just as the בעיטה בסוכה defines that difference, just as the closing Parasha describes the מי כמוך ישראל עם נושע בה', so too is the difference here of יצב גבולות עמים למספר בני ישראל only achieved here through the שבעים אומות and the אב המון גויים, just as the contrast between נח ואברהם is part of the necessary transition from אלפיים תוהו לאלפיים תורה – הנפש אשר עשו בחרן.The love of the Earth—the איש האדמה –which is נח is also the entire meaning of the דרך השם on its basis of גוף as Rambam makes clear, even including medical advice in הלכות דעות!  All simplicity must begin with the בשר as it does here, and even Moshe must be בשגם הוא בשר and even עוג must be נכנע לבשר כעבד There was no flood—only a great mixer, טופנא, a מבלה, מבלבל, מוביל לבבל מנער לשנער expressing the אנדרלמוסיה of the mixing of species and beliefs, the עור"בים of Creation, and the grinding away of all simplicity and sustainability. It was the Simple One, whose wholeness of self was so committed that it avoided all narrative to retain its own תמים existence, whose “how things are is what you get” was also certain to be born מהול, the Simple One who could make it through on the strength of בורגן לשם בורגנות. There were only two possible developments in a real world to this: (a) the creation of an overarching narrative that would lock into place the simplicity and assurance of the avoidance of competing and therefore dangerous narratives, the approach of Nimrod or (b) the recognition that even תמימות can only be created together with התהלכות לפני, the exact opposite of Noach, and that a תמים narrative stymies all reality because it can never continue to expand ראשית to an אחרית, the essence of תקופת השנה. Which means that the theme here is not simply the comparisons or transitions to new worlds and new paradigms, from את to לפני, but the discovery of the dangers of narrative per se and the centrality of finding a core which has sufficient אמונה that it provides the breadth for all else, just as אין הגשמים יורדים אלא בשביל בעלי אמונה. The one time Noach has an idea of tikkun it backfires, and is seen as a ויחל, always dangerous as אז הוחל, for there can be no narrative, only the core experience of being fully human on Earth provides the hope of survival which then is tested as the Sotah. The מי תהום is then the מים המאררים of the סוטה and into those waters is dipped the entire relationship of שכינה ואדם to see if there is a reliable core to coming out the other side with simplicity and honesty towards the dreams of Creation. Once there is a core, there is play in the relationship, and the שטותא of the שבעים לשונות and their madcap lives is enough to provide at last a meaning to the meta-narrative that is the essence of תורה ולשון הקודש וצלם אלוקים שרק עכשיו נודעת לו! But take דברים אחדים and put them into Torah and לשון הקודש as Nimrod did, and it is hopeless, just as modern Hebrew has lost all connection to לשון הקודש because of its insistence on an Israeli narrative which forces it into coldness and playlessness. The reason that Avraham must be אב המון גויים even as he takes on the meta-narrative of ראשית and journeys is because there is no other way not to become a Nimrod as all the Yeshivot and the “Gedolim” have become today (see my ten points of Return to Nimrod). This is the source of all תיקון סוטה and the מיחוי האדמה becomes the קרקע המשכן just as the בדקן כסוטות of the עגל on י"ז בתמוז becomes here the date of the וישלח את העורב which is itself the יבושת המי"ם of the סוכה בחורב of Eliyahu! The archetypical definition of narratives and the dangers of לשון הקודש without play in both (related) senses –elasticity and fun—is what destroys Nimrod, what finally determines יצב גבולות עמים למספר בני ישראל , the final connection of the end of the Torah and of Sukkot to ראשית The constant assertions of God that He "wants to argue it out" "confront us" "strip us bare in the wilderness" "Answer Me!! What have I done??" are attempts to start the relationship without the narratives that are anti- קחו עמכם דברים by substitute projection and confusion, pure אנדרלמוסיא which prevent תשובה which is as natural, almost, as שמחה itself! This is the ultimate ספר קהלת פרק ז , כט) לבד ראה זה מצאתי אשר עשה האלקים את האדם ישר והמה בקשו חשבנות רבים. Rabbi Weinberg 2026-05-20 09:45:36am The Pursuit of Happiness - The astounding discovery of Kohelet that it is the pursuit of happiness without מניעה that is the only way that אדם discovers the יום נשק, that he experiences the insertion through מחיצות of ויכל ביום השביעי (which turns out to be the same whether it is the בא שבת בא מנוחה or the fact that God can get all the way to the edge), that לחזות בנועם השם – לזכות בנועם זו (רמב"ם) is entirely dependent on the non מנע-נעם, that שמחה והוא ילונ"ו is the essence of the לוית"ן and all עבודה לעבודה, that the recognition of the מפעל requires a different understanding of מחיצות and the creation of all of Life as a vast שמחה של מצוה; the single thing that mechanics cannot provide is שמחה because it is all קנאה וקים והב"ל, and the למה שהיא בת מלך (וגם הנפש לא תמלא). Thus the actual תיקון אדם בגן עדן is that he should have a personal life and a personal life, which is also his entire חטא as per Rambam, but it is this pursuit that leads him to the לויה לעולם הבא and to שמחת עול"ם באור החיי"ם. Had the tikun come only of his initially leaving behind all pursuit to the mutuality that could have been his, the world would never have provided the place for Adam from within itself, entirely, which is where all tikkun must derive. All happiness is ours by virtue of recognizing fully the truth of Kohelet’s הבל הבלים and this is true of the entirety of Life which is all שמחה של מצוה once one recognizes that מתוק האור is no different than the stereo which is the שמחת רוח הקודש and the orchestra playing in the שמחת בית השואבה which is itself the תיקון בראשית in ברא שי"ת. The clarity that all culture, science, beauty, and experience of עולם הזה will always be locked into הבל הבלים instead of freed by it, locked unless it is itself completely recognized as הבל הבלים for what it is instead of that it is. This is the reason that though science may bring you to אהבת השם more than Torah, it is the structure of Torah that provides the only משמחי לב that is the opening to Song and שמחה של מצוה by providing the אור מסוף העולם עד סופו to the אור מתוק תחת השמש, this is the only ילונו לעולם הבא! The ultimate ברי"ת of תחת אשר לא עבדת בשמחה וטוב לבב can only be an expression of בריא"ה itself, something that is built into the world of Teshuva that must discover itself. Thus, even the built-in failure of קי"ן והב"ל is essential to the הכל קנאת איש מרעהו and the nature of a world whose self-discovery ignores שמחה and the pursuit of happiness (pursuit=עבודה in early English) and is based on קנאה and competition. Thus the amazing growth in unhappiness among those who have the most of the understanding and experiences of עולם הזה, who want for nothing, whereas the אביוני אדם are the ones who discover עולם הבא through the constant review of הבל הבלים which is the head of the Magic יונה בהיכל, the very same יונה that expresses hope. The nature of Torah as Space. Instead of just שמירה ומצוות which is only a small part of the survival of Yisrael without a place, Torah provides, as did the ארון הברית itself, a new Space for ישראל , part of ד' אמות של הלכה a space metaphor, part of המקום as including סנהדרין ולשכת הגזית , the מש"ם יוצא הוראה . I would even suspect that the relationship of שֵם ושָם involves this, just as the true Space to which I refer must in some way be related to the conceptual space that is part of Torah. But what I am saying is that in precisely the way that consciousness as opposed to thinking is space as opposed to conceptual space, so too is the Torah as opposed to the mental conceptualizations of Torah, an actual Space as opposed to a conceptual space. This is the way that Torah differs so profoundly from simple מצוה which is מגין בשעת עשייה but leads to no spatial departure the way that the World of Torah does. It is this expansion, of heightened specificity of place, that gives us the experiential קדושה of learning. In the same way that Yisrael is a Spatial identification, the מה יפו פעמייך בנעלים and its relationship to the המקום מרחוק , just as God is that המקום , so too is Torah מן המקום . As long as one lives within that Space it does not matter much what type of personality, emotional structure, ambition and so forth they are constructed of internally nearly as much as the space they inhabit, as I pointed out to Richie. (This and none of the normal internal constructs is what gives Richie his power.) This is what allows the survival of Yisrael during גלות and ultimately at all times and all circumstances, for it is the ultimate identity to know one’s universe and one’s place in it. The deepest alienation occurs not where there is a ריחוק ממצות but where there is a ריחוק ממקום . What is the connection between conscious Space and conceptual Space? Certainly we do not see any real relationship between the structure of one’s thoughts and the level of one’s consciousness in practical terms. The only thing that I can imagine is that it relates to my earlier (in Av this year) discovery that the closest one comes to direct participation in Creation and דבקות לשכינה is the sharing of Space that occurs in consciousness itself. Indeed, one would assume that the Presence of יראה -יראה in the מקום , is the greatest גילוי and the greatest דבקות . In that case is it too far a stretch to imagine that the nature of the תורה אור is that it manages to touch on whatever underlying connection that does exist between states of knowledge and states of consciousness, and that it actually provides אור , the actual word that we use to convey states of awareness? This touches on the most profound questions that are being raised within physics itself about the nature of space, reality, consciousness. But at last it provides at least some small element of explanation, and in entering the world defined by the matrix of Torah, one becomes aligned with whatever makes אור possible as an emergent property of certain neural states that can be simulated and stimulated by conceptual activity. This would also be the way that one can be in the מקום מרחוק as happened to Ya’akov. Rabbi Weinberg 2026-05-20 09:45:36am The Pursuit of Happiness - The astounding discovery of Kohelet that it is the pursuit of happiness without מניעה that is the only way that אדם discovers the יום נשק, that he experiences the insertion through מחיצות of ויכל ביום השביעי (which turns out to be the same whether it is the בא שבת בא מנוחה or the fact that God can get all the way to the edge), that לחזות בנועם השם – לזכות בנועם זו (רמב"ם) is entirely dependent on the non מנע-נעם, that שמחה והוא ילונ"ו is the essence of the לוית"ן and all עבודה לעבודה, that the recognition of the מפעל requires a different understanding of מחיצות and the creation of all of Life as a vast שמחה של מצוה; the single thing that mechanics cannot provide is שמחה because it is all קנאה וקים והב"ל, and the למה שהיא בת מלך (וגם הנפש לא תמלא). Thus the actual תיקון אדם בגן עדן is that he should have a personal life and a personal life, which is also his entire חטא as per Rambam, but it is this pursuit that leads him to the לויה לעולם הבא and to שמחת עול"ם באור החיי"ם. Had the tikun come only of his initially leaving behind all pursuit to the mutuality that could have been his, the world would never have provided the place for Adam from within itself, entirely, which is where all tikkun must derive. All happiness is ours by virtue of recognizing fully the truth of Kohelet’s הבל הבלים and this is true of the entirety of Life which is all שמחה של מצוה once one recognizes that מתוק האור is no different than the stereo which is the שמחת רוח הקודש and the orchestra playing in the שמחת בית השואבה which is itself the תיקון בראשית in ברא שי"ת. The clarity that all culture, science, beauty, and experience of עולם הזה will always be locked into הבל הבלים instead of freed by it, locked unless it is itself completely recognized as הבל הבלים for what it is instead of that it is. This is the reason that though science may bring you to אהבת השם more than Torah, it is the structure of Torah that provides the only משמחי לב that is the opening to Song and שמחה של מצוה by providing the אור מסוף העולם עד סופו to the אור מתוק תחת השמש, this is the only ילונו לעולם הבא! The ultimate ברי"ת of תחת אשר לא עבדת בשמחה וטוב לבב can only be an expression of בריא"ה itself, something that is built into the world of Teshuva that must discover itself. Thus, even the built-in failure of קי"ן והב"ל is essential to the הכל קנאת איש מרעהו and the nature of a world whose self-discovery ignores שמחה and the pursuit of happiness (pursuit=עבודה in early English) and is based on קנאה and competition. Thus the amazing growth in unhappiness among those who have the most of the understanding and experiences of עולם הזה, who want for nothing, whereas the אביוני אדם are the ones who discover עולם הבא through the constant review of הבל הבלים which is the head of the Magic יונה בהיכל, the very same יונה that expresses hope. The nature of Torah as Space. Instead of just שמירה ומצוות which is only a small part of the survival of Yisrael without a place, Torah provides, as did the ארון הברית itself, a new Space for ישראל , part of ד' אמות של הלכה a space metaphor, part of המקום as including סנהדרין ולשכת הגזית , the מש"ם יוצא הוראה . I would even suspect that the relationship of שֵם ושָם involves this, just as the true Space to which I refer must in some way be related to the conceptual space that is part of Torah. But what I am saying is that in precisely the way that consciousness as opposed to thinking is space as opposed to conceptual space, so too is the Torah as opposed to the mental conceptualizations of Torah, an actual Space as opposed to a conceptual space. This is the way that Torah differs so profoundly from simple מצוה which is מגין בשעת עשייה but leads to no spatial departure the way that the World of Torah does. It is this expansion, of heightened specificity of place, that gives us the experiential קדושה of learning. In the same way that Yisrael is a Spatial identification, the מה יפו פעמייך בנעלים and its relationship to the המקום מרחוק , just as God is that המקום , so too is Torah מן המקום . As long as one lives within that Space it does not matter much what type of personality, emotional structure, ambition and so forth they are constructed of internally nearly as much as the space they inhabit, as I pointed out to Richie. (This and none of the normal internal constructs is what gives Richie his power.) This is what allows the survival of Yisrael during גלות and ultimately at all times and all circumstances, for it is the ultimate identity to know one’s universe and one’s place in it. The deepest alienation occurs not where there is a ריחוק ממצות but where there is a ריחוק ממקום . What is the connection between conscious Space and conceptual Space? Certainly we do not see any real relationship between the structure of one’s thoughts and the level of one’s consciousness in practical terms. The only thing that I can imagine is that it relates to my earlier (in Av this year) discovery that the closest one comes to direct participation in Creation and דבקות לשכינה is the sharing of Space that occurs in consciousness itself. Indeed, one would assume that the Presence of יראה -יראה in the מקום , is the greatest גילוי and the greatest דבקות . In that case is it too far a stretch to imagine that the nature of the תורה אור is that it manages to touch on whatever underlying connection that does exist between states of knowledge and states of consciousness, and that it actually provides אור , the actual word that we use to convey states of awareness? This touches on the most profound questions that are being raised within physics itself about the nature of space, reality, consciousness. But at last it provides at least some small element of explanation, and in entering the world defined by the matrix of Torah, one becomes aligned with whatever makes אור possible as an emergent property of certain neural states that can be simulated and stimulated by conceptual activity. This would also be the way that one can be in the מקום מרחוק as happened to Ya’akov. Rabbi Weinberg 2026-05-20 09:45:36am The Pursuit of Happiness - The astounding discovery of Kohelet that it is the pursuit of happiness without מניעה that is the only way that אדם discovers the יום נשק, that he experiences the insertion through מחיצות of ויכל ביום השביעי (which turns out to be the same whether it is the בא שבת בא מנוחה or the fact that God can get all the way to the edge), that לחזות בנועם השם – לזכות בנועם זו (רמב"ם) is entirely dependent on the non מנע-נעם, that שמחה והוא ילונ"ו is the essence of the לוית"ן and all עבודה לעבודה, that the recognition of the מפעל requires a different understanding of מחיצות and the creation of all of Life as a vast שמחה של מצוה; the single thing that mechanics cannot provide is שמחה because it is all קנאה וקים והב"ל, and the למה שהיא בת מלך (וגם הנפש לא תמלא). Thus the actual תיקון אדם בגן עדן is that he should have a personal life and a personal life, which is also his entire חטא as per Rambam, but it is this pursuit that leads him to the לויה לעולם הבא and to שמחת עול"ם באור החיי"ם. Had the tikun come only of his initially leaving behind all pursuit to the mutuality that could have been his, the world would never have provided the place for Adam from within itself, entirely, which is where all tikkun must derive. All happiness is ours by virtue of recognizing fully the truth of Kohelet’s הבל הבלים and this is true of the entirety of Life which is all שמחה של מצוה once one recognizes that מתוק האור is no different than the stereo which is the שמחת רוח הקודש and the orchestra playing in the שמחת בית השואבה which is itself the תיקון בראשית in ברא שי"ת. The clarity that all culture, science, beauty, and experience of עולם הזה will always be locked into הבל הבלים instead of freed by it, locked unless it is itself completely recognized as הבל הבלים for what it is instead of that it is. This is the reason that though science may bring you to אהבת השם more than Torah, it is the structure of Torah that provides the only משמחי לב that is the opening to Song and שמחה של מצוה by providing the אור מסוף העולם עד סופו to the אור מתוק תחת השמש, this is the only ילונו לעולם הבא! The ultimate ברי"ת of תחת אשר לא עבדת בשמחה וטוב לבב can only be an expression of בריא"ה itself, something that is built into the world of Teshuva that must discover itself. Thus, even the built-in failure of קי"ן והב"ל is essential to the הכל קנאת איש מרעהו and the nature of a world whose self-discovery ignores שמחה and the pursuit of happiness (pursuit=עבודה in early English) and is based on קנאה and competition. Thus the amazing growth in unhappiness among those who have the most of the understanding and experiences of עולם הזה, who want for nothing, whereas the אביוני אדם are the ones who discover עולם הבא through the constant review of הבל הבלים which is the head of the Magic יונה בהיכל, the very same יונה that expresses hope. The nature of Torah as Space. Instead of just שמירה ומצוות which is only a small part of the survival of Yisrael without a place, Torah provides, as did the ארון הברית itself, a new Space for ישראל , part of ד' אמות של הלכה a space metaphor, part of המקום as including סנהדרין ולשכת הגזית , the מש"ם יוצא הוראה . I would even suspect that the relationship of שֵם ושָם involves this, just as the true Space to which I refer must in some way be related to the conceptual space that is part of Torah. But what I am saying is that in precisely the way that consciousness as opposed to thinking is space as opposed to conceptual space, so too is the Torah as opposed to the mental conceptualizations of Torah, an actual Space as opposed to a conceptual space. This is the way that Torah differs so profoundly from simple מצוה which is מגין בשעת עשייה but leads to no spatial departure the way that the World of Torah does. It is this expansion, of heightened specificity of place, that gives us the experiential קדושה of learning. In the same way that Yisrael is a Spatial identification, the מה יפו פעמייך בנעלים and its relationship to the המקום מרחוק , just as God is that המקום , so too is Torah מן המקום . As long as one lives within that Space it does not matter much what type of personality, emotional structure, ambition and so forth they are constructed of internally nearly as much as the space they inhabit, as I pointed out to Richie. (This and none of the normal internal constructs is what gives Richie his power.) This is what allows the survival of Yisrael during גלות and ultimately at all times and all circumstances, for it is the ultimate identity to know one’s universe and one’s place in it. The deepest alienation occurs not where there is a ריחוק ממצות but where there is a ריחוק ממקום . What is the connection between conscious Space and conceptual Space? Certainly we do not see any real relationship between the structure of one’s thoughts and the level of one’s consciousness in practical terms. The only thing that I can imagine is that it relates to my earlier (in Av this year) discovery that the closest one comes to direct participation in Creation and דבקות לשכינה is the sharing of Space that occurs in consciousness itself. Indeed, one would assume that the Presence of יראה -יראה in the מקום , is the greatest גילוי and the greatest דבקות . In that case is it too far a stretch to imagine that the nature of the תורה אור is that it manages to touch on whatever underlying connection that does exist between states of knowledge and states of consciousness, and that it actually provides אור , the actual word that we use to convey states of awareness? This touches on the most profound questions that are being raised within physics itself about the nature of space, reality, consciousness. But at last it provides at least some small element of explanation, and in entering the world defined by the matrix of Torah, one becomes aligned with whatever makes אור possible as an emergent property of certain neural states that can be simulated and stimulated by conceptual activity. This would also be the way that one can be in the מקום מרחוק as happened to Ya’akov. Rabbi Weinberg 2026-05-20 09:45:36am Life Songs - Rabbi Weinberg 2026-05-20 09:45:36am Life Songs - Rabbi Weinberg 2026-05-20 09:45:36am Life your Live; Live your Life - Theme: Nitzavim/Vayelech - 5774 “Life your Live, Live your Life” Understanding the ובחרת בחיים as a constant assertion of the נעימות and movement of Love נעמת לי מאד within בריאה, such that the moment the mutuality is not renewed with the new understanding of the quality of Being Now, היום, and instead only the latest formulation of new context, of the simplest level of עשיית תשובה, then the mechanical sets in, and it is necessary to deal with all תורה ועבודה in the mechanical fashion that has been our lot since the choice of the דרך אדם הראשון of כפיית טובה and mechanics instead of ויהי נוע"ם ה' א' עלינו ומעש"ה ידינ"ו which is the only real connection to מעשה ידינו. These היו"ם include ירושת הארץ and ביכורים, include the Life of Moshe בן 120 אנכי היום, include תורה itself, include the ברית היום הזה נהיית לעם, include the לא נתן ה' לכם לב לדעת עד היו"ם, include the נצבים היו"ם, include the אין היום אלא ראש השנה ויהי היום. For the living within teshuva and context can only take place within the meta context of New Life, of ובחרת בחיים, and this is why first we need נצבים of Moshe’s completion, and then Moshe must be a הול"ך (see פתיחת רבינו בחיי) and look to the new quality of יהושע and his life and to all that would come to learn about the qualities of Living that would be possible with his own Life, the Torah written עד תומם that would be endlessly renewed היום from then on. Nitzavim’s ובחרת בחיים is to Vayelech’s למען תחיה, just as Rabbeinu Bachya points out the ספר דברים is to ספר בראשית. Only such experience of Life can be the necessary mutuality that makes sense of ביכורים and brings all the dreams of ראשית together into ירושת הארץ. This is why making ירושת הארץ in Ki-Tavo a function of finally understanding the nature of כפיית טובה is so important as opposed to the simple assertion of הכרת טובה which everyone assumes they have as simple gratitude is a breakthrough of massive proportions, that cannot be appreciated (see how poorly the מפרשים handle the problem) until the final re-evaluation of Creation which begins with the כי ירחיב ה’ את גבולך and the absorption of יפת תואר with all that is implied therein. It is only in the conjunction of ראשית ישראל and ראשית ביכורים that we can have a כח מעשיו הגיד לעמו, for it is only thus which makes any sense of the gift of ביכורים which is actually the gift of self, of איני כפוי טובה, making possible a בראשית of a ה' world and a gift to the true שותפים in the בראשית itself (which means that ironically the Malbim was right all along: without the opening statement, the ביכורים are just silly!) and such a conjunction is possible only with the achievement of complete mutuality, a mutuality which is yet greater for having incorporated the path itself, the inclusion of ערי מקלט in the final מל ה' א' את לבבך ולבב זרעך, and which makes possible a completely new insight into ראה...דרך טובה ודרך רעה! Both primal occurrences of כפיית טובה astoundingly ended up with the creation of paths!: דרך עץ החיים and הלא בלכתך עמנו - - וזכרת את כל הדרך אשר הוליכך ידוד אלקיך זה ארבעים שנה! Only a path that is fully aware of the issues of ולא יתבוששו can claim to be a path of ultimate תיקון. The way to understand it starts with a return to גן עדן and understanding the nature of חטא-תשובה-בחירה-אנכי, the day which is the תיקון כפיית טובה בהר סיני which led us to the שבירת הלוחות… The clear parallelism of דין ותשובה means that the nature of דין ראש השנה also defines the nature of תשובת ראש השנה ועשרת ימי תשובה. More powerfully, the relationship of ראש השנה וגן עדן and primal choice means that we need to look at the underlying nature of חטא בגן עדן instead of its immediate physical manifestation in the אכילת עץ הדעת. For if there was truly no choice, then גדול עבירה לשמה, yet we consider on some level that. אדם הראשון מין היה despite the fact that the proof text is from something that could just as easily point to his insistence on the unavoidability of activating a world of Teshuva and self-organization and personal identity. Unless, of course, that per se was the essence of the חטא! So the ולא יתבוששו was itself the rejection of the he מלכות born in the very mutuality that gives birth to א'דם ד'וד מ'שיח the very mutuality that would have made לא יתבוששו a joke, the very מלכות which is לבית ליה מגרמיה כלום. That was the precise issue that began with אברהם אוהבי, the very nature of נפלאתה, the most difficult thing in the world for אדם הראשון and for humans today who continue to search for the mechanics that allow grasping, control, and a future that cannot be תמים תהיה. But this implies, just as the nature of דין ראש השנה itself implies, that the deepest nature of the world of Teshuva which was to have been, was to have been that which was realistically possible for אדם הראשון, was a world that would define the context of life so as to affect the very עריכה which Rambam speaks of, the לאל עורך דין Thus the Teshuva, as the Din itself, is about redefining life, not the question of the actions and the mechanics involved, which is the way we normally deal with Teshuva on our “actions" as changing the mechanical only. But it is the עריכת הדין באל דעות שיודע האיך עורכין הזכויות כנגד העונות that makes the difference. It is the ultimate context within the mutuality of בריאה that completely sets the עריכה, and this is much a part of the he וחנותי את אשר אחון. This is the nature of the discovery of identity on ראש השנה through Teshuva and Din equally, a new identity that touches of the ולא יתבוששו, even more powerful than the וידו״ם אהרון which was the שורש עבודת הכהונה and the antidote to death and אבלות. This is a Teshuva of Life itself, just as the nature of the דין is the provision of identity in its determination of the integrative nature of the interrelating whole, forming the context out of the machine language, a feat that obviously can only be achieved by תמים דעות, is the mirror image of the תמים תהיה - והיה תמים which takes the holistic approach to allowing the machine language to be redefined by the sheer power of new vision. With this in mind, the מלכות ראש השנה which is the full equivalent of the attainment of מלכות ומל ה’ את לבבך and the final שלום addressed by רבינו בחיי in שופטים such that both ends fold together to make עדן easily attainable, to provide אדם (and us!) the courage to answer אַיֶכָה by immediately jumping in with the same mutuality attained by רות ובועז fearing not for a moment the אלַ”י / ego “loss” and coming fully into ourselves and into Creation and into משיח and simple ביטול הרע while being מספיד היצר הרע in love for the אות ה’ של השם which was the essence of the Teshuva which is עולם הזה Rabbi Weinberg 2026-05-20 09:45:36am Life your Live; Live your Life - Theme: Nitzavim/Vayelech - 5774 “Life your Live, Live your Life” Understanding the ובחרת בחיים as a constant assertion of the נעימות and movement of Love נעמת לי מאד within בריאה, such that the moment the mutuality is not renewed with the new understanding of the quality of Being Now, היום, and instead only the latest formulation of new context, of the simplest level of עשיית תשובה, then the mechanical sets in, and it is necessary to deal with all תורה ועבודה in the mechanical fashion that has been our lot since the choice of the דרך אדם הראשון of כפיית טובה and mechanics instead of ויהי נוע"ם ה' א' עלינו ומעש"ה ידינ"ו which is the only real connection to מעשה ידינו. These היו"ם include ירושת הארץ and ביכורים, include the Life of Moshe בן 120 אנכי היום, include תורה itself, include the ברית היום הזה נהיית לעם, include the לא נתן ה' לכם לב לדעת עד היו"ם, include the נצבים היו"ם, include the אין היום אלא ראש השנה ויהי היום. For the living within teshuva and context can only take place within the meta context of New Life, of ובחרת בחיים, and this is why first we need נצבים of Moshe’s completion, and then Moshe must be a הול"ך (see פתיחת רבינו בחיי) and look to the new quality of יהושע and his life and to all that would come to learn about the qualities of Living that would be possible with his own Life, the Torah written עד תומם that would be endlessly renewed היום from then on. Nitzavim’s ובחרת בחיים is to Vayelech’s למען תחיה, just as Rabbeinu Bachya points out the ספר דברים is to ספר בראשית. Only such experience of Life can be the necessary mutuality that makes sense of ביכורים and brings all the dreams of ראשית together into ירושת הארץ. This is why making ירושת הארץ in Ki-Tavo a function of finally understanding the nature of כפיית טובה is so important as opposed to the simple assertion of הכרת טובה which everyone assumes they have as simple gratitude is a breakthrough of massive proportions, that cannot be appreciated (see how poorly the מפרשים handle the problem) until the final re-evaluation of Creation which begins with the כי ירחיב ה’ את גבולך and the absorption of יפת תואר with all that is implied therein. It is only in the conjunction of ראשית ישראל and ראשית ביכורים that we can have a כח מעשיו הגיד לעמו, for it is only thus which makes any sense of the gift of ביכורים which is actually the gift of self, of איני כפוי טובה, making possible a בראשית of a ה' world and a gift to the true שותפים in the בראשית itself (which means that ironically the Malbim was right all along: without the opening statement, the ביכורים are just silly!) and such a conjunction is possible only with the achievement of complete mutuality, a mutuality which is yet greater for having incorporated the path itself, the inclusion of ערי מקלט in the final מל ה' א' את לבבך ולבב זרעך, and which makes possible a completely new insight into ראה...דרך טובה ודרך רעה! Both primal occurrences of כפיית טובה astoundingly ended up with the creation of paths!: דרך עץ החיים and הלא בלכתך עמנו - - וזכרת את כל הדרך אשר הוליכך ידוד אלקיך זה ארבעים שנה! Only a path that is fully aware of the issues of ולא יתבוששו can claim to be a path of ultimate תיקון. The way to understand it starts with a return to גן עדן and understanding the nature of חטא-תשובה-בחירה-אנכי, the day which is the תיקון כפיית טובה בהר סיני which led us to the שבירת הלוחות… The clear parallelism of דין ותשובה means that the nature of דין ראש השנה also defines the nature of תשובת ראש השנה ועשרת ימי תשובה. More powerfully, the relationship of ראש השנה וגן עדן and primal choice means that we need to look at the underlying nature of חטא בגן עדן instead of its immediate physical manifestation in the אכילת עץ הדעת. For if there was truly no choice, then גדול עבירה לשמה, yet we consider on some level that. אדם הראשון מין היה despite the fact that the proof text is from something that could just as easily point to his insistence on the unavoidability of activating a world of Teshuva and self-organization and personal identity. Unless, of course, that per se was the essence of the חטא! So the ולא יתבוששו was itself the rejection of the he מלכות born in the very mutuality that gives birth to א'דם ד'וד מ'שיח the very mutuality that would have made לא יתבוששו a joke, the very מלכות which is לבית ליה מגרמיה כלום. That was the precise issue that began with אברהם אוהבי, the very nature of נפלאתה, the most difficult thing in the world for אדם הראשון and for humans today who continue to search for the mechanics that allow grasping, control, and a future that cannot be תמים תהיה. But this implies, just as the nature of דין ראש השנה itself implies, that the deepest nature of the world of Teshuva which was to have been, was to have been that which was realistically possible for אדם הראשון, was a world that would define the context of life so as to affect the very עריכה which Rambam speaks of, the לאל עורך דין Thus the Teshuva, as the Din itself, is about redefining life, not the question of the actions and the mechanics involved, which is the way we normally deal with Teshuva on our “actions" as changing the mechanical only. But it is the עריכת הדין באל דעות שיודע האיך עורכין הזכויות כנגד העונות that makes the difference. It is the ultimate context within the mutuality of בריאה that completely sets the עריכה, and this is much a part of the he וחנותי את אשר אחון. This is the nature of the discovery of identity on ראש השנה through Teshuva and Din equally, a new identity that touches of the ולא יתבוששו, even more powerful than the וידו״ם אהרון which was the שורש עבודת הכהונה and the antidote to death and אבלות. This is a Teshuva of Life itself, just as the nature of the דין is the provision of identity in its determination of the integrative nature of the interrelating whole, forming the context out of the machine language, a feat that obviously can only be achieved by תמים דעות, is the mirror image of the תמים תהיה - והיה תמים which takes the holistic approach to allowing the machine language to be redefined by the sheer power of new vision. With this in mind, the מלכות ראש השנה which is the full equivalent of the attainment of מלכות ומל ה’ את לבבך and the final שלום addressed by רבינו בחיי in שופטים such that both ends fold together to make עדן easily attainable, to provide אדם (and us!) the courage to answer אַיֶכָה by immediately jumping in with the same mutuality attained by רות ובועז fearing not for a moment the אלַ”י / ego “loss” and coming fully into ourselves and into Creation and into משיח and simple ביטול הרע while being מספיד היצר הרע in love for the אות ה’ של השם which was the essence of the Teshuva which is עולם הזה Rabbi Weinberg 2026-05-20 09:45:36am Discovering Humanity - Rabbi Weinberg 2026-05-20 09:45:36am Caricatures - For the first time, the Torah comes to examine the drives and motivations of the individual as the definition of his position in creation, for now that we have discovered חוק it is more important than ever to discover חומש הפקודים in a post קורח era. The profound interrelationship of the חוקת ובלק in terms of the discovery of reality, including the unavoidability of the pure reaction of Pinhas as opposed to anything intellectual, a relationship expressed in the סמיכות בהפטרה: משה אהרן ומרים עמי זכר נא מה יעץ; the entire Torah being ויקר-ויקרא; the שעיבוד מצרים and the גאולת משיח ומלחמת עמלק being Bilaam; the contrast of בישראל כמשה; the ספרו של בלעם וספרו של משה; the בלעם presence in גן עדן and the בא על בעירו; the centrality of Bil‘am to the entire possibility of הלא בלכתך עמנו, all point to something so fundamental that it does not appear to make sense to turn it into a contrast of the nice-guy Avraham vs. the Bad-Guy Bilaam. But the amazing presentation of Bila’am as caricature forces us to recognize the caricature within each of us. It makes us come to terms with the virtual reality of the magical kingdom, which is an actual magic lantern that builds movement out of רגע and the more רגע the more fps and the better the simulation, in a universe of chronons and Planck Time and Planck Length, the only reality would be the רגע and everything else is non-causal Gödel level connections not measured mathematically within the system. What then is the basis of our individual abilities to access some level of life? The very fact that the caricature also forces the recognition of the remarkable coincidence of the patterns of evolution asserting themselves over and over again in the most absurd ways while always clothing themselves in גונב דעת העליון means that it indeed boils down to the ערל element vs. מצאת לבבו נאמן לפניך; whether the דרך השם is the question or the דרך הטבע and Darwin is the solution while clothing it in something more. The אתון is central, and his lovemaking as an animal is central, with his ערלה and desperation, his silly needs and posturing, his presentations of himself, his ability to discover even love and true רוח אלוקים מחזה שק-י even while planning ways to make some cash out of the transaction. שכרו משלם ולא קיפחוהו; אם רע בעיניך; חרב בידי; אינו הכל גלוי לפניו ; לא אוכל דבר ; The Mishna in Avot is based on the understanding of this parasha: there is absolutely no way to distinguish the level of גדלות ורוחניות based on anything but the caricature, or by discovering whether one goes to hell or to גן עדן. Indeed, Bilaam himself did not know, and remained doubtful to the last moment  This means that the reality of the תלמידו של בלעם או אברהם will always be a function of the מדות which reflect הגיד לך אדם מה טוב of our haftara  The very same שלש מדות of our parasha Rabbi Weinberg 2026-05-20 09:45:36am Caricatures - For the first time, the Torah comes to examine the drives and motivations of the individual as the definition of his position in creation, for now that we have discovered חוק it is more important than ever to discover חומש הפקודים in a post קורח era. The profound interrelationship of the חוקת ובלק in terms of the discovery of reality, including the unavoidability of the pure reaction of Pinhas as opposed to anything intellectual, a relationship expressed in the סמיכות בהפטרה: משה אהרן ומרים עמי זכר נא מה יעץ; the entire Torah being ויקר-ויקרא; the שעיבוד מצרים and the גאולת משיח ומלחמת עמלק being Bilaam; the contrast of בישראל כמשה; the ספרו של בלעם וספרו של משה; the בלעם presence in גן עדן and the בא על בעירו; the centrality of Bil‘am to the entire possibility of הלא בלכתך עמנו, all point to something so fundamental that it does not appear to make sense to turn it into a contrast of the nice-guy Avraham vs. the Bad-Guy Bilaam. But the amazing presentation of Bila’am as caricature forces us to recognize the caricature within each of us. It makes us come to terms with the virtual reality of the magical kingdom, which is an actual magic lantern that builds movement out of רגע and the more רגע the more fps and the better the simulation, in a universe of chronons and Planck Time and Planck Length, the only reality would be the רגע and everything else is non-causal Gödel level connections not measured mathematically within the system. What then is the basis of our individual abilities to access some level of life? The very fact that the caricature also forces the recognition of the remarkable coincidence of the patterns of evolution asserting themselves over and over again in the most absurd ways while always clothing themselves in גונב דעת העליון means that it indeed boils down to the ערל element vs. מצאת לבבו נאמן לפניך; whether the דרך השם is the question or the דרך הטבע and Darwin is the solution while clothing it in something more. The אתון is central, and his lovemaking as an animal is central, with his ערלה and desperation, his silly needs and posturing, his presentations of himself, his ability to discover even love and true רוח אלוקים מחזה שק-י even while planning ways to make some cash out of the transaction. שכרו משלם ולא קיפחוהו; אם רע בעיניך; חרב בידי; אינו הכל גלוי לפניו ; לא אוכל דבר ; The Mishna in Avot is based on the understanding of this parasha: there is absolutely no way to distinguish the level of גדלות ורוחניות based on anything but the caricature, or by discovering whether one goes to hell or to גן עדן. Indeed, Bilaam himself did not know, and remained doubtful to the last moment  This means that the reality of the תלמידו של בלעם או אברהם will always be a function of the מדות which reflect הגיד לך אדם מה טוב of our haftara  The very same שלש מדות of our parasha Rabbi Weinberg 2026-05-20 09:45:36am Caricatures - For the first time, the Torah comes to examine the drives and motivations of the individual as the definition of his position in creation, for now that we have discovered חוק it is more important than ever to discover חומש הפקודים in a post קורח era. The profound interrelationship of the חוקת ובלק in terms of the discovery of reality, including the unavoidability of the pure reaction of Pinhas as opposed to anything intellectual, a relationship expressed in the סמיכות בהפטרה: משה אהרן ומרים עמי זכר נא מה יעץ; the entire Torah being ויקר-ויקרא; the שעיבוד מצרים and the גאולת משיח ומלחמת עמלק being Bilaam; the contrast of בישראל כמשה; the ספרו של בלעם וספרו של משה; the בלעם presence in גן עדן and the בא על בעירו; the centrality of Bil‘am to the entire possibility of הלא בלכתך עמנו, all point to something so fundamental that it does not appear to make sense to turn it into a contrast of the nice-guy Avraham vs. the Bad-Guy Bilaam. But the amazing presentation of Bila’am as caricature forces us to recognize the caricature within each of us. It makes us come to terms with the virtual reality of the magical kingdom, which is an actual magic lantern that builds movement out of רגע and the more רגע the more fps and the better the simulation, in a universe of chronons and Planck Time and Planck Length, the only reality would be the רגע and everything else is non-causal Gödel level connections not measured mathematically within the system. What then is the basis of our individual abilities to access some level of life? The very fact that the caricature also forces the recognition of the remarkable coincidence of the patterns of evolution asserting themselves over and over again in the most absurd ways while always clothing themselves in גונב דעת העליון means that it indeed boils down to the ערל element vs. מצאת לבבו נאמן לפניך; whether the דרך השם is the question or the דרך הטבע and Darwin is the solution while clothing it in something more. The אתון is central, and his lovemaking as an animal is central, with his ערלה and desperation, his silly needs and posturing, his presentations of himself, his ability to discover even love and true רוח אלוקים מחזה שק-י even while planning ways to make some cash out of the transaction. שכרו משלם ולא קיפחוהו; אם רע בעיניך; חרב בידי; אינו הכל גלוי לפניו ; לא אוכל דבר ; The Mishna in Avot is based on the understanding of this parasha: there is absolutely no way to distinguish the level of גדלות ורוחניות based on anything but the caricature, or by discovering whether one goes to hell or to גן עדן. Indeed, Bilaam himself did not know, and remained doubtful to the last moment  This means that the reality of the תלמידו של בלעם או אברהם will always be a function of the מדות which reflect הגיד לך אדם מה טוב of our haftara  The very same שלש מדות of our parasha Rabbi Weinberg 2026-05-20 09:45:36am Caricatures - For the first time, the Torah comes to examine the drives and motivations of the individual as the definition of his position in creation, for now that we have discovered חוק it is more important than ever to discover חומש הפקודים in a post קורח era. The profound interrelationship of the חוקת ובלק in terms of the discovery of reality, including the unavoidability of the pure reaction of Pinhas as opposed to anything intellectual, a relationship expressed in the סמיכות בהפטרה: משה אהרן ומרים עמי זכר נא מה יעץ; the entire Torah being ויקר-ויקרא; the שעיבוד מצרים and the גאולת משיח ומלחמת עמלק being Bilaam; the contrast of בישראל כמשה; the ספרו של בלעם וספרו של משה; the בלעם presence in גן עדן and the בא על בעירו; the centrality of Bil‘am to the entire possibility of הלא בלכתך עמנו, all point to something so fundamental that it does not appear to make sense to turn it into a contrast of the nice-guy Avraham vs. the Bad-Guy Bilaam. But the amazing presentation of Bila’am as caricature forces us to recognize the caricature within each of us. It makes us come to terms with the virtual reality of the magical kingdom, which is an actual magic lantern that builds movement out of רגע and the more רגע the more fps and the better the simulation, in a universe of chronons and Planck Time and Planck Length, the only reality would be the רגע and everything else is non-causal Gödel level connections not measured mathematically within the system. What then is the basis of our individual abilities to access some level of life? The very fact that the caricature also forces the recognition of the remarkable coincidence of the patterns of evolution asserting themselves over and over again in the most absurd ways while always clothing themselves in גונב דעת העליון means that it indeed boils down to the ערל element vs. מצאת לבבו נאמן לפניך; whether the דרך השם is the question or the דרך הטבע and Darwin is the solution while clothing it in something more. The אתון is central, and his lovemaking as an animal is central, with his ערלה and desperation, his silly needs and posturing, his presentations of himself, his ability to discover even love and true רוח אלוקים מחזה שק-י even while planning ways to make some cash out of the transaction. שכרו משלם ולא קיפחוהו; אם רע בעיניך; חרב בידי; אינו הכל גלוי לפניו ; לא אוכל דבר ; The Mishna in Avot is based on the understanding of this parasha: there is absolutely no way to distinguish the level of גדלות ורוחניות based on anything but the caricature, or by discovering whether one goes to hell or to גן עדן. Indeed, Bilaam himself did not know, and remained doubtful to the last moment  This means that the reality of the תלמידו של בלעם או אברהם will always be a function of the מדות which reflect הגיד לך אדם מה טוב of our haftara  The very same שלש מדות of our parasha Rabbi Weinberg 2026-05-20 09:45:36am Caricatures - For the first time, the Torah comes to examine the drives and motivations of the individual as the definition of his position in creation, for now that we have discovered חוק it is more important than ever to discover חומש הפקודים in a post קורח era. The profound interrelationship of the חוקת ובלק in terms of the discovery of reality, including the unavoidability of the pure reaction of Pinhas as opposed to anything intellectual, a relationship expressed in the סמיכות בהפטרה: משה אהרן ומרים עמי זכר נא מה יעץ; the entire Torah being ויקר-ויקרא; the שעיבוד מצרים and the גאולת משיח ומלחמת עמלק being Bilaam; the contrast of בישראל כמשה; the ספרו של בלעם וספרו של משה; the בלעם presence in גן עדן and the בא על בעירו; the centrality of Bil‘am to the entire possibility of הלא בלכתך עמנו, all point to something so fundamental that it does not appear to make sense to turn it into a contrast of the nice-guy Avraham vs. the Bad-Guy Bilaam. But the amazing presentation of Bila’am as caricature forces us to recognize the caricature within each of us. It makes us come to terms with the virtual reality of the magical kingdom, which is an actual magic lantern that builds movement out of רגע and the more רגע the more fps and the better the simulation, in a universe of chronons and Planck Time and Planck Length, the only reality would be the רגע and everything else is non-causal Gödel level connections not measured mathematically within the system. What then is the basis of our individual abilities to access some level of life? The very fact that the caricature also forces the recognition of the remarkable coincidence of the patterns of evolution asserting themselves over and over again in the most absurd ways while always clothing themselves in גונב דעת העליון means that it indeed boils down to the ערל element vs. מצאת לבבו נאמן לפניך; whether the דרך השם is the question or the דרך הטבע and Darwin is the solution while clothing it in something more. The אתון is central, and his lovemaking as an animal is central, with his ערלה and desperation, his silly needs and posturing, his presentations of himself, his ability to discover even love and true רוח אלוקים מחזה שק-י even while planning ways to make some cash out of the transaction. שכרו משלם ולא קיפחוהו; אם רע בעיניך; חרב בידי; אינו הכל גלוי לפניו ; לא אוכל דבר ; The Mishna in Avot is based on the understanding of this parasha: there is absolutely no way to distinguish the level of גדלות ורוחניות based on anything but the caricature, or by discovering whether one goes to hell or to גן עדן. Indeed, Bilaam himself did not know, and remained doubtful to the last moment  This means that the reality of the תלמידו של בלעם או אברהם will always be a function of the מדות which reflect הגיד לך אדם מה טוב of our haftara  The very same שלש מדות of our parasha Rabbi Weinberg 2026-05-20 09:45:36am Superpositions - Applying the Rambam’s idea of “assigning sense” as making שמירה possible by providing the only possible access to חוק would mean that as חוק was more paradoxical that we would not be looking for some silly intellectualism but rather for a direct experiential taste of חוק.If that is the case, it is obvious why the completely experiential paradox and חוק of death itself is the most wonderful entrée to חוק, such that this is זאת חוקת התורה. It is certainly clear that in the nature of פרה אדומה, without some direct connection to death we live life as a lie, the ultimate elephant in the room being Death we politely refuse to acknowledge. It is not a coincidence that the essential development of Yisrael making ביאת הארץ finally possible as כל העדה indeed takes place here at the same moment that not only is Death acknowledged and incorporated, but where the שלשת הרועים and their מתנות are most deeply appreciated and sung about, and traced to a single source in Moshe and Torah, which brings a re-evaluation of the past forty years and an understanding that the humanity per se which stood behind the ענן והבאר could only be understood as what they are if they could be restored through תורת משה. Otherwise they are unrelated phenomena, which have no essential relationship to the underlying nature of things, to the ויכולו, which Moshe needed to perceive as a superposition of all possible states which then grew into 70 פנים and 70 לשונות וסנהדרין. Turns out that the nature of כפרה would be based on this superposition of states, because the חטא is irrelevant to the total identity, which is the source of the fundamental כפרה of פרה. But that same ויכולו is said on והנה טוב מאד והנה טוב מות! The only real relationship of speaking directly to כניסה לארץ (as opposed to the indirect relationship to freedom and ארץ) would be the deeper connection to Creation through superposition, in which ויכולו becomes life as a description of possible states. Here the solution to Schrödinger’s Cat lies in the understanding of Life itself always being states in superposition, such that it is always both dead and alive. In that case we need to look at a universe that appreciates itself as what it is rather than being in some kind of competitive state with its Maker, and that is the only way in which we can be והייתם כאלוהים יודעי טוב ורע as long as it is one and the same experiencing itself as pure being. Any competition, which includes the רב לך as insisting upon a particular moment of Being. It would appear that everyone grasped the presence of Moshe much more deeply now that Death had free reign. It became clear for the first time that השוו עבד לרבו and that they needed כפרה from him, became clear for the first time that it was באר חפרוה שרים, Moshe as במחוקקי expresses specifically שם חלקת מחוקק ספון which too is in terms of הגאי-קבורה, just as ויכולו is in terms חמ"ד (ירושלמי) – כפרה , for anyone who does not begin to respond on the level of pure חוק which demands an acceptance of the גזירה of “arbitrary” reality, of pure רצון expressive of the totality of states which will always be out of reach. Since משה reaches מחוקק the midrash says, לך אני מגלה טעם פרה אדומה! Even on the simplest level, the unwillingness to face death results in a life of the lie, with all its attendant search for comforts and belief in the magical kingdom, and “Why Me?” which is locked out of ירושת הארץ. But this deeper level makes deeper access to reality possible, makes the original multi-leveled multiplexed לוחות which were חרות=חירות accessible again, and with each new level of super-positioned living comes a new level of closeness to the underlying רצון that built גן עדן, where the final מיתה will be ונשגב השם לבדו ביום ההוא – ואחד חרוב – החיינו מיומיים without such universal death one can only bow to the Great Multiverse as if therein lies all Being. Rabbi Weinberg 2026-05-20 09:45:36am Superpositions - Applying the Rambam’s idea of “assigning sense” as making שמירה possible by providing the only possible access to חוק would mean that as חוק was more paradoxical that we would not be looking for some silly intellectualism but rather for a direct experiential taste of חוק.If that is the case, it is obvious why the completely experiential paradox and חוק of death itself is the most wonderful entrée to חוק, such that this is זאת חוקת התורה. It is certainly clear that in the nature of פרה אדומה, without some direct connection to death we live life as a lie, the ultimate elephant in the room being Death we politely refuse to acknowledge. It is not a coincidence that the essential development of Yisrael making ביאת הארץ finally possible as כל העדה indeed takes place here at the same moment that not only is Death acknowledged and incorporated, but where the שלשת הרועים and their מתנות are most deeply appreciated and sung about, and traced to a single source in Moshe and Torah, which brings a re-evaluation of the past forty years and an understanding that the humanity per se which stood behind the ענן והבאר could only be understood as what they are if they could be restored through תורת משה. Otherwise they are unrelated phenomena, which have no essential relationship to the underlying nature of things, to the ויכולו, which Moshe needed to perceive as a superposition of all possible states which then grew into 70 פנים and 70 לשונות וסנהדרין. Turns out that the nature of כפרה would be based on this superposition of states, because the חטא is irrelevant to the total identity, which is the source of the fundamental כפרה of פרה. But that same ויכולו is said on והנה טוב מאד והנה טוב מות! The only real relationship of speaking directly to כניסה לארץ (as opposed to the indirect relationship to freedom and ארץ) would be the deeper connection to Creation through superposition, in which ויכולו becomes life as a description of possible states. Here the solution to Schrödinger’s Cat lies in the understanding of Life itself always being states in superposition, such that it is always both dead and alive. In that case we need to look at a universe that appreciates itself as what it is rather than being in some kind of competitive state with its Maker, and that is the only way in which we can be והייתם כאלוהים יודעי טוב ורע as long as it is one and the same experiencing itself as pure being. Any competition, which includes the רב לך as insisting upon a particular moment of Being. It would appear that everyone grasped the presence of Moshe much more deeply now that Death had free reign. It became clear for the first time that השוו עבד לרבו and that they needed כפרה from him, became clear for the first time that it was באר חפרוה שרים, Moshe as במחוקקי expresses specifically שם חלקת מחוקק ספון which too is in terms of הגאי-קבורה, just as ויכולו is in terms חמ"ד (ירושלמי) – כפרה , for anyone who does not begin to respond on the level of pure חוק which demands an acceptance of the גזירה of “arbitrary” reality, of pure רצון expressive of the totality of states which will always be out of reach. Since משה reaches מחוקק the midrash says, לך אני מגלה טעם פרה אדומה! Even on the simplest level, the unwillingness to face death results in a life of the lie, with all its attendant search for comforts and belief in the magical kingdom, and “Why Me?” which is locked out of ירושת הארץ. But this deeper level makes deeper access to reality possible, makes the original multi-leveled multiplexed לוחות which were חרות=חירות accessible again, and with each new level of super-positioned living comes a new level of closeness to the underlying רצון that built גן עדן, where the final מיתה will be ונשגב השם לבדו ביום ההוא – ואחד חרוב – החיינו מיומיים without such universal death one can only bow to the Great Multiverse as if therein lies all Being. Rabbi Weinberg 2026-05-20 09:45:36am Superpositions - Applying the Rambam’s idea of “assigning sense” as making שמירה possible by providing the only possible access to חוק would mean that as חוק was more paradoxical that we would not be looking for some silly intellectualism but rather for a direct experiential taste of חוק.If that is the case, it is obvious why the completely experiential paradox and חוק of death itself is the most wonderful entrée to חוק, such that this is זאת חוקת התורה. It is certainly clear that in the nature of פרה אדומה, without some direct connection to death we live life as a lie, the ultimate elephant in the room being Death we politely refuse to acknowledge. It is not a coincidence that the essential development of Yisrael making ביאת הארץ finally possible as כל העדה indeed takes place here at the same moment that not only is Death acknowledged and incorporated, but where the שלשת הרועים and their מתנות are most deeply appreciated and sung about, and traced to a single source in Moshe and Torah, which brings a re-evaluation of the past forty years and an understanding that the humanity per se which stood behind the ענן והבאר could only be understood as what they are if they could be restored through תורת משה. Otherwise they are unrelated phenomena, which have no essential relationship to the underlying nature of things, to the ויכולו, which Moshe needed to perceive as a superposition of all possible states which then grew into 70 פנים and 70 לשונות וסנהדרין. Turns out that the nature of כפרה would be based on this superposition of states, because the חטא is irrelevant to the total identity, which is the source of the fundamental כפרה of פרה. But that same ויכולו is said on והנה טוב מאד והנה טוב מות! The only real relationship of speaking directly to כניסה לארץ (as opposed to the indirect relationship to freedom and ארץ) would be the deeper connection to Creation through superposition, in which ויכולו becomes life as a description of possible states. Here the solution to Schrödinger’s Cat lies in the understanding of Life itself always being states in superposition, such that it is always both dead and alive. In that case we need to look at a universe that appreciates itself as what it is rather than being in some kind of competitive state with its Maker, and that is the only way in which we can be והייתם כאלוהים יודעי טוב ורע as long as it is one and the same experiencing itself as pure being. Any competition, which includes the רב לך as insisting upon a particular moment of Being. It would appear that everyone grasped the presence of Moshe much more deeply now that Death had free reign. It became clear for the first time that השוו עבד לרבו and that they needed כפרה from him, became clear for the first time that it was באר חפרוה שרים, Moshe as במחוקקי expresses specifically שם חלקת מחוקק ספון which too is in terms of הגאי-קבורה, just as ויכולו is in terms חמ"ד (ירושלמי) – כפרה , for anyone who does not begin to respond on the level of pure חוק which demands an acceptance of the גזירה of “arbitrary” reality, of pure רצון expressive of the totality of states which will always be out of reach. Since משה reaches מחוקק the midrash says, לך אני מגלה טעם פרה אדומה! Even on the simplest level, the unwillingness to face death results in a life of the lie, with all its attendant search for comforts and belief in the magical kingdom, and “Why Me?” which is locked out of ירושת הארץ. But this deeper level makes deeper access to reality possible, makes the original multi-leveled multiplexed לוחות which were חרות=חירות accessible again, and with each new level of super-positioned living comes a new level of closeness to the underlying רצון that built גן עדן, where the final מיתה will be ונשגב השם לבדו ביום ההוא – ואחד חרוב – החיינו מיומיים without such universal death one can only bow to the Great Multiverse as if therein lies all Being. Rabbi Weinberg 2026-05-20 09:45:36am Superpositions - Applying the Rambam’s idea of “assigning sense” as making שמירה possible by providing the only possible access to חוק would mean that as חוק was more paradoxical that we would not be looking for some silly intellectualism but rather for a direct experiential taste of חוק.If that is the case, it is obvious why the completely experiential paradox and חוק of death itself is the most wonderful entrée to חוק, such that this is זאת חוקת התורה. It is certainly clear that in the nature of פרה אדומה, without some direct connection to death we live life as a lie, the ultimate elephant in the room being Death we politely refuse to acknowledge. It is not a coincidence that the essential development of Yisrael making ביאת הארץ finally possible as כל העדה indeed takes place here at the same moment that not only is Death acknowledged and incorporated, but where the שלשת הרועים and their מתנות are most deeply appreciated and sung about, and traced to a single source in Moshe and Torah, which brings a re-evaluation of the past forty years and an understanding that the humanity per se which stood behind the ענן והבאר could only be understood as what they are if they could be restored through תורת משה. Otherwise they are unrelated phenomena, which have no essential relationship to the underlying nature of things, to the ויכולו, which Moshe needed to perceive as a superposition of all possible states which then grew into 70 פנים and 70 לשונות וסנהדרין. Turns out that the nature of כפרה would be based on this superposition of states, because the חטא is irrelevant to the total identity, which is the source of the fundamental כפרה of פרה. But that same ויכולו is said on והנה טוב מאד והנה טוב מות! The only real relationship of speaking directly to כניסה לארץ (as opposed to the indirect relationship to freedom and ארץ) would be the deeper connection to Creation through superposition, in which ויכולו becomes life as a description of possible states. Here the solution to Schrödinger’s Cat lies in the understanding of Life itself always being states in superposition, such that it is always both dead and alive. In that case we need to look at a universe that appreciates itself as what it is rather than being in some kind of competitive state with its Maker, and that is the only way in which we can be והייתם כאלוהים יודעי טוב ורע as long as it is one and the same experiencing itself as pure being. Any competition, which includes the רב לך as insisting upon a particular moment of Being. It would appear that everyone grasped the presence of Moshe much more deeply now that Death had free reign. It became clear for the first time that השוו עבד לרבו and that they needed כפרה from him, became clear for the first time that it was באר חפרוה שרים, Moshe as במחוקקי expresses specifically שם חלקת מחוקק ספון which too is in terms of הגאי-קבורה, just as ויכולו is in terms חמ"ד (ירושלמי) – כפרה , for anyone who does not begin to respond on the level of pure חוק which demands an acceptance of the גזירה of “arbitrary” reality, of pure רצון expressive of the totality of states which will always be out of reach. Since משה reaches מחוקק the midrash says, לך אני מגלה טעם פרה אדומה! Even on the simplest level, the unwillingness to face death results in a life of the lie, with all its attendant search for comforts and belief in the magical kingdom, and “Why Me?” which is locked out of ירושת הארץ. But this deeper level makes deeper access to reality possible, makes the original multi-leveled multiplexed לוחות which were חרות=חירות accessible again, and with each new level of super-positioned living comes a new level of closeness to the underlying רצון that built גן עדן, where the final מיתה will be ונשגב השם לבדו ביום ההוא – ואחד חרוב – החיינו מיומיים without such universal death one can only bow to the Great Multiverse as if therein lies all Being. Rabbi Weinberg 2026-05-20 09:45:36am Fools and Knaves - Rabbi Weinberg 2026-05-20 09:45:36am Fools and Knaves - Rabbi Weinberg 2026-05-20 09:45:36am Fools and Knaves - Rabbi Weinberg 2026-05-20 09:45:36am Fools and Knaves - Rabbi Weinberg 2026-05-20 09:45:36am Machine Language - The transition of this book is as primal as the אור itself in the human condition, the two elements of ויהי in the Creation story, and the ויהי האדם לנפש חיה is a function of language which is why the redefinition is in in terms of לשון הרע and all of גן עדן and its יצרא ותכלא ומינות ואשכול וענבים ודעת. The disaster and the opportunity in discovering emergence at this early stage, and what it might have meant (תכלת וכסא הכבוד ורבינו בחיי והשתדלות) and why the loss was a reiteration of the primitive nature of the human condition still, that allows for Obama and liberal insanity and breakdown of חכמים שבחכמים into כסילים. The entire nature of the country that voted Obama in is here the entire country that went along! (MY) The transition of the במדבר as a transitional book turns out to be as primal as theהבדלה כחוט השערה בין האור ובין החושך and it is no wonder that the definition comes in the same way that אור and אדם are introduced: ויהי אור ויהי אדם. The ויהי אדם is existential moment and isרוח ממללא -- and therefore just as the first גלות came through the mechanization פן ישלח ידו became the mechanization of language itself which was the only hope of humanity as צלם אלקי"ם the place as ספורנו says it would be possible for us to share and that is pure language and the nature of consciousness – translating that into a meta-mechanics where we achieve contextualization and define what happens in the contextualization is the most incredible perversion of language which is meant to be the openness to all possibilities potentialities and therefore the totality of our consciousness – instead created a non-reality which allowed the חכמים שבחכמים become the שולח דברו ביד כסיל destroying everything such that one could just as much speak to a liberal as a מרגל. Therefore a mythical journey back to גן עדן outside of time where 40 days can become 40 years where we touch on the original fruit of גן עדן in which כלב comes to גן עדן and talks to אברהם יצחק ויעקב and to come once again to the fundamental journey that אברהם אבינו searches for: the language that רבינו בחיי explains is the jewel on his throat and the star in the sky—here all the hope for restoring that lost world which becomes the threads of hope in תקות חוט השני and the thread of ציצית here which gives us all the hope to bring it back to ראשית and forward once again to כסא הכבוד here becomes making ראשית instead of ישראל the חלתו של עולם which was the איש תרומות תהרסנה of אדם hopefully to bring it back to ראשית ישראל instead of only חלה*. The reinstitution here of bringing the entirety of evolution rather than just בהמה as a קרבן and insisting on נסכים and therefore that agriculture must be part of it – the gradual introduction of that at first nothing and then after the מעשה המרגלים for the צבור and here with the נסכים with every קרבן – all of the changes we see taking place here are changes meant to reconstitute our connection to the earth as a whole and ultimately to תכלת all the way up to כסא הכבוד and perhaps even the ציצית of the קרח הנורא the תלג חיור which is מקור of בריאת האדם. Rabbi Weinberg 2026-05-20 09:45:36am Comfort Zones - The parasha that directly addresses the time of the year which is ויסעו מהר ה' from the end of the תקופת ניסן and the season of Freedom, the period of darkness: יד על כס י-ה = כ'ס'יון עד י'ום ה'כיפורים. Here then is the end of history’s most intense year, from יציאת מצרים וקרבן פסח עד לקרבן פסח בשנה השנייה, and then we wait only until פסח שני ועשיית החצוצרות to reach the moment when נוסעים אנחנו. Every moment was utilized, from the ים סוף to מרה to שבעים תמרים and the original מן ושליו, to רפידים ובארה של מרים, to עמלק and then תשובה and הר סיני and the ואתה פה עמוד עמדי, then the עגל and the next 80 days for Teshuva, יום כיפור and then the very next day ממחרת יום הכיפורים, and then the סדר המשנה and then the הקמת המשכן and then the deaths of נדב ואביהו, the parashiyot of tikkun, the setting up of the מחנה, the חנוכת הנשיאים, back to Pesach after the deaths of נדב ואביהו אליבא דרבי עקיבא, then פסח שני and the חצוצרות and the imminent כניסה לארץ. Just as this part of the year is so intense, and leaves us feeling empty and facing loss in תמוז ואב from the 20th of Sivan. Recapitulation: Mizraim: the original שוטרים become סנהדרין, the קרבן פסח anew, נבואת מרים culminates here, the והנה ידו מצרועת כשלג, understanding the שלשת הרועים, the אותות לבית אבותם, the אשה כושית לקח, יתרו והמשפחה – אל נא תעזוב אותנו Recapitulation Post-Mizraim: אנשים טמאים בנדב ואביהו, , הר סיני הר ה', שליו, מן, שבעים סנהדרין, מחנה וי"ב עינות מים לשבטים, , שריפת הזקנים שאכלו ושתו, דגלים ומחנה, the כפרת העגל על ידי הלויים The transitional parasha and the transitional כלי הברית must itself be a function of warfare in its essence, and this is the culmination of the בנין המחנה והיה מחניך קדוש which is essentially said on war. The תינוק הבורח מבית הספר and all the childish whining and masturbation after the סמניות seems as if it cannot be important, yet it is precisely what leads step after step to the childishness of both the בכייה של חינם and the מעפילים, which means that the roots of all the summer’s destruction are here in seeking “comfort” on every level which leads to the need for true comfort in נחמה וחורבן. Thus the closing of the זמן מתן תורתינו directly addresses the nature of שובע which is central to the human condition which is both the maker and the result of קבלת התורה, an attitude of fulfillment in the human condition in which the smallest issue goes the longest way, “מתברך במעיו” in exactly the same issue that the “anal” comforts of diapers are replaced with the “anal” comforts of bathrooms themselves, which become מעין עולם הבא when applied to the mastering of the human condition. Rabbi Weinberg 2026-05-20 09:45:36am Comfort Zones - The parasha that directly addresses the time of the year which is ויסעו מהר ה' from the end of the תקופת ניסן and the season of Freedom, the period of darkness: יד על כס י-ה = כ'ס'יון עד י'ום ה'כיפורים. Here then is the end of history’s most intense year, from יציאת מצרים וקרבן פסח עד לקרבן פסח בשנה השנייה, and then we wait only until פסח שני ועשיית החצוצרות to reach the moment when נוסעים אנחנו. Every moment was utilized, from the ים סוף to מרה to שבעים תמרים and the original מן ושליו, to רפידים ובארה של מרים, to עמלק and then תשובה and הר סיני and the ואתה פה עמוד עמדי, then the עגל and the next 80 days for Teshuva, יום כיפור and then the very next day ממחרת יום הכיפורים, and then the סדר המשנה and then the הקמת המשכן and then the deaths of נדב ואביהו, the parashiyot of tikkun, the setting up of the מחנה, the חנוכת הנשיאים, back to Pesach after the deaths of נדב ואביהו אליבא דרבי עקיבא, then פסח שני and the חצוצרות and the imminent כניסה לארץ. Just as this part of the year is so intense, and leaves us feeling empty and facing loss in תמוז ואב from the 20th of Sivan. Recapitulation: Mizraim: the original שוטרים become סנהדרין, the קרבן פסח anew, נבואת מרים culminates here, the והנה ידו מצרועת כשלג, understanding the שלשת הרועים, the אותות לבית אבותם, the אשה כושית לקח, יתרו והמשפחה – אל נא תעזוב אותנו Recapitulation Post-Mizraim: אנשים טמאים בנדב ואביהו, , הר סיני הר ה', שליו, מן, שבעים סנהדרין, מחנה וי"ב עינות מים לשבטים, , שריפת הזקנים שאכלו ושתו, דגלים ומחנה, the כפרת העגל על ידי הלויים The transitional parasha and the transitional כלי הברית must itself be a function of warfare in its essence, and this is the culmination of the בנין המחנה והיה מחניך קדוש which is essentially said on war. The תינוק הבורח מבית הספר and all the childish whining and masturbation after the סמניות seems as if it cannot be important, yet it is precisely what leads step after step to the childishness of both the בכייה של חינם and the מעפילים, which means that the roots of all the summer’s destruction are here in seeking “comfort” on every level which leads to the need for true comfort in נחמה וחורבן. Thus the closing of the זמן מתן תורתינו directly addresses the nature of שובע which is central to the human condition which is both the maker and the result of קבלת התורה, an attitude of fulfillment in the human condition in which the smallest issue goes the longest way, “מתברך במעיו” in exactly the same issue that the “anal” comforts of diapers are replaced with the “anal” comforts of bathrooms themselves, which become מעין עולם הבא when applied to the mastering of the human condition. Rabbi Weinberg 2026-05-20 09:45:36am Comfort Zones - The parasha that directly addresses the time of the year which is ויסעו מהר ה' from the end of the תקופת ניסן and the season of Freedom, the period of darkness: יד על כס י-ה = כ'ס'יון עד י'ום ה'כיפורים. Here then is the end of history’s most intense year, from יציאת מצרים וקרבן פסח עד לקרבן פסח בשנה השנייה, and then we wait only until פסח שני ועשיית החצוצרות to reach the moment when נוסעים אנחנו. Every moment was utilized, from the ים סוף to מרה to שבעים תמרים and the original מן ושליו, to רפידים ובארה של מרים, to עמלק and then תשובה and הר סיני and the ואתה פה עמוד עמדי, then the עגל and the next 80 days for Teshuva, יום כיפור and then the very next day ממחרת יום הכיפורים, and then the סדר המשנה and then the הקמת המשכן and then the deaths of נדב ואביהו, the parashiyot of tikkun, the setting up of the מחנה, the חנוכת הנשיאים, back to Pesach after the deaths of נדב ואביהו אליבא דרבי עקיבא, then פסח שני and the חצוצרות and the imminent כניסה לארץ. Just as this part of the year is so intense, and leaves us feeling empty and facing loss in תמוז ואב from the 20th of Sivan. Recapitulation: Mizraim: the original שוטרים become סנהדרין, the קרבן פסח anew, נבואת מרים culminates here, the והנה ידו מצרועת כשלג, understanding the שלשת הרועים, the אותות לבית אבותם, the אשה כושית לקח, יתרו והמשפחה – אל נא תעזוב אותנו Recapitulation Post-Mizraim: אנשים טמאים בנדב ואביהו, , הר סיני הר ה', שליו, מן, שבעים סנהדרין, מחנה וי"ב עינות מים לשבטים, , שריפת הזקנים שאכלו ושתו, דגלים ומחנה, the כפרת העגל על ידי הלויים The transitional parasha and the transitional כלי הברית must itself be a function of warfare in its essence, and this is the culmination of the בנין המחנה והיה מחניך קדוש which is essentially said on war. The תינוק הבורח מבית הספר and all the childish whining and masturbation after the סמניות seems as if it cannot be important, yet it is precisely what leads step after step to the childishness of both the בכייה של חינם and the מעפילים, which means that the roots of all the summer’s destruction are here in seeking “comfort” on every level which leads to the need for true comfort in נחמה וחורבן. Thus the closing of the זמן מתן תורתינו directly addresses the nature of שובע which is central to the human condition which is both the maker and the result of קבלת התורה, an attitude of fulfillment in the human condition in which the smallest issue goes the longest way, “מתברך במעיו” in exactly the same issue that the “anal” comforts of diapers are replaced with the “anal” comforts of bathrooms themselves, which become מעין עולם הבא when applied to the mastering of the human condition. Rabbi Weinberg 2026-05-20 09:45:36am Comfort Zones - The parasha that directly addresses the time of the year which is ויסעו מהר ה' from the end of the תקופת ניסן and the season of Freedom, the period of darkness: יד על כס י-ה = כ'ס'יון עד י'ום ה'כיפורים. Here then is the end of history’s most intense year, from יציאת מצרים וקרבן פסח עד לקרבן פסח בשנה השנייה, and then we wait only until פסח שני ועשיית החצוצרות to reach the moment when נוסעים אנחנו. Every moment was utilized, from the ים סוף to מרה to שבעים תמרים and the original מן ושליו, to רפידים ובארה של מרים, to עמלק and then תשובה and הר סיני and the ואתה פה עמוד עמדי, then the עגל and the next 80 days for Teshuva, יום כיפור and then the very next day ממחרת יום הכיפורים, and then the סדר המשנה and then the הקמת המשכן and then the deaths of נדב ואביהו, the parashiyot of tikkun, the setting up of the מחנה, the חנוכת הנשיאים, back to Pesach after the deaths of נדב ואביהו אליבא דרבי עקיבא, then פסח שני and the חצוצרות and the imminent כניסה לארץ. Just as this part of the year is so intense, and leaves us feeling empty and facing loss in תמוז ואב from the 20th of Sivan. Recapitulation: Mizraim: the original שוטרים become סנהדרין, the קרבן פסח anew, נבואת מרים culminates here, the והנה ידו מצרועת כשלג, understanding the שלשת הרועים, the אותות לבית אבותם, the אשה כושית לקח, יתרו והמשפחה – אל נא תעזוב אותנו Recapitulation Post-Mizraim: אנשים טמאים בנדב ואביהו, , הר סיני הר ה', שליו, מן, שבעים סנהדרין, מחנה וי"ב עינות מים לשבטים, , שריפת הזקנים שאכלו ושתו, דגלים ומחנה, the כפרת העגל על ידי הלויים The transitional parasha and the transitional כלי הברית must itself be a function of warfare in its essence, and this is the culmination of the בנין המחנה והיה מחניך קדוש which is essentially said on war. The תינוק הבורח מבית הספר and all the childish whining and masturbation after the סמניות seems as if it cannot be important, yet it is precisely what leads step after step to the childishness of both the בכייה של חינם and the מעפילים, which means that the roots of all the summer’s destruction are here in seeking “comfort” on every level which leads to the need for true comfort in נחמה וחורבן. Thus the closing of the זמן מתן תורתינו directly addresses the nature of שובע which is central to the human condition which is both the maker and the result of קבלת התורה, an attitude of fulfillment in the human condition in which the smallest issue goes the longest way, “מתברך במעיו” in exactly the same issue that the “anal” comforts of diapers are replaced with the “anal” comforts of bathrooms themselves, which become מעין עולם הבא when applied to the mastering of the human condition. Rabbi Weinberg 2026-05-20 09:45:36am War and Peace - The ambivalence that infuses the entire parasha that is built upon danger, from the multiple meanings of שא את ראש, of פקידה, of כבלע ולא ימותו – בלע ה' ולא חמל – בלע ארמנותיה, the רבינו בחיי theme of צדקתך כהררי אל – משפטיך תהום רבה, the הבדלה that continues to make itself felt in the essence of the חומש הבדלה and the deathly nature of that הבדלה, the fears for the survival of קהת and their willingness to court death just to be near the ארון, the הסתכלות being the equivalent of ויאכלו וישתו = כבלע = בית הבליעה, the כל הקרב קרב, all point to a fundamental risk involved with the משכן that is the equivalent of the original risk on בהר סיני, and indeed the Zohar points out the equivalence of the תורה and the משכן such that the מחיתוץ המחנה, the ambivalent נתונים נתונים and its levels, נתונים למשכן נתונים לארון, נתונים לארון נתונים לאהרן, נתונים למשא נתונים לשירה, נתונים לשירה נתונים לשעורים, the זר הקרב יומת in שיר ושער, the cutting out of לוי from the זכות לארץ ישראל. Rabbi Weinberg 2026-05-20 09:45:36am To Sell Your Heart - Unity of the book and of the distance from מדבר סיני ביתרו to בהר סיני here: קריאה להליכה בקרי, and indeed to the same “keri” on Har Sinai which leads to גיבורי כח from נעשה ונשמע to שומרי שמיטה , from גוי קדוש כי לי כל הארץ to כי לי הארץ of post- קדושים; from the hope of בלכתך עמנו to והתהלכתי בתוככם - אטייל עמכם בגן עדן כאחד מכם; from the fears of הר סיני ומשא שקשה לששים רבוא to the כפליים קומת אדם הראשון in קוממיות. All the issues addressed in the book as a whole become embedded in the series of six-seven-eight Fifty Days, the אבלות, the פרועי ראש, the discovery of self in הרבה יוסי איכא בשוקא and תורתו יהגה, the relationship to ultimate גאולה in the simplest of the Earth: the multileveled cosmic notion of Ramban’s nested universes with the וחי אחיך עמ"ך – בן דודו יגאלנו which becomes ultimately the final גאולה un שער מקומו and a place in the universe which becomes wrapped in love and simplicity—expressed in the strange relationship between Yirmiah’s question of אֲהָהּ אֲדֹנָי יֱדֹוִד הִנֵּה אַתָּה עָשִׂיתָ אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ בְּכֹחֲךָ הַגָּדוֹל וּבִזְרֹעֲךָ הַנְּטוּיָה לֹא יִפָּלֵא מִמְּךָ כָּל דָּבָר to his answer of הִנֵּה אֲנִי יְדֹוָד אֱלֹהֵי כָּל בָּשָׂר הֲמִמֶּנִּי יִפָּלֵא כָּל דָּבָר The first time we can truly understand the meaning of כי לי כל הארץ is here, in the context of כי לי הארץ in שמיטה. The unity of the Book and the Brit is astoundingly interwoven, and there is no way to see any of it in isolation, for בהר ושמיטה ויובל is indeed נעשה ונשמע in every sense, the meaning of גיבורי כח עושה דברו for it is completely a function of גבורה to be entirely oneself in the world, to be מקיים אל תעשו עצמכם עיקר. The meaning of what appears to be a silly midrash about paying taxes while your field lies fallow is in actuality a profound insight into the driven nature of our accomplishments as human, and to watch all your appointments, all your investments, all your achievements laid by the side for no real reason demands a level of clarity of one’s true identity, that this is completely גרים ותושבים אתם עמדי as your essence, that the local is so absurd, the deepest understanding of the Keri importance. What does it take to recognize the world of pure נצח in which קרי is seen as the source of endless opportunity, the ability to jump in, to achieve the ultimate vulnerability, to see your own investments in the universe as מאמין בעולמו, as total Esther beliefs, knowing nothing of where they will go but knowing that the only value is the uniqueness of value itself, of knowing that this moment and choice and investment is completely you: הדר קבלוה בימי אחשורוש, in the final act of בלעם and his רגע to be the sharers of ראשית itself, the sixes and sevens and eights of the Ramban It is for this reason that Shemittah incurs a threat to identity equivalent to saying Na’aseh V’nishma, which in turn is an outgrowth of the original k’fui tovah of Adam HaRishon. Thus, accepting Shemittah is more than a reconstruction of Har Sinai – it is a reconstruction of the human condition. The tikkun results from understanding how the nested iterations of Shemittah v’Yovel provide opportunities for investment and self-discovery in a continually expanding Ma’aseh Bereishis. No longer will we fear walking with HaKadosh Baruch Hu as we did in Gan Eden, because we will recognize that Ki Li Ha’aretz is a joint venture: “When the Land is Mine, it’s yours – and if it’s not Mine, it can never be yours.” Rabbi Weinberg 2026-05-20 09:45:36am To Sell Your Heart - Unity of the book and of the distance from מדבר סיני ביתרו to בהר סיני here: קריאה להליכה בקרי, and indeed to the same “keri” on Har Sinai which leads to גיבורי כח from נעשה ונשמע to שומרי שמיטה , from גוי קדוש כי לי כל הארץ to כי לי הארץ of post- קדושים; from the hope of בלכתך עמנו to והתהלכתי בתוככם - אטייל עמכם בגן עדן כאחד מכם; from the fears of הר סיני ומשא שקשה לששים רבוא to the כפליים קומת אדם הראשון in קוממיות. All the issues addressed in the book as a whole become embedded in the series of six-seven-eight Fifty Days, the אבלות, the פרועי ראש, the discovery of self in הרבה יוסי איכא בשוקא and תורתו יהגה, the relationship to ultimate גאולה in the simplest of the Earth: the multileveled cosmic notion of Ramban’s nested universes with the וחי אחיך עמ"ך – בן דודו יגאלנו which becomes ultimately the final גאולה un שער מקומו and a place in the universe which becomes wrapped in love and simplicity—expressed in the strange relationship between Yirmiah’s question of אֲהָהּ אֲדֹנָי יֱדֹוִד הִנֵּה אַתָּה עָשִׂיתָ אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ בְּכֹחֲךָ הַגָּדוֹל וּבִזְרֹעֲךָ הַנְּטוּיָה לֹא יִפָּלֵא מִמְּךָ כָּל דָּבָר to his answer of הִנֵּה אֲנִי יְדֹוָד אֱלֹהֵי כָּל בָּשָׂר הֲמִמֶּנִּי יִפָּלֵא כָּל דָּבָר The first time we can truly understand the meaning of כי לי כל הארץ is here, in the context of כי לי הארץ in שמיטה. The unity of the Book and the Brit is astoundingly interwoven, and there is no way to see any of it in isolation, for בהר ושמיטה ויובל is indeed נעשה ונשמע in every sense, the meaning of גיבורי כח עושה דברו for it is completely a function of גבורה to be entirely oneself in the world, to be מקיים אל תעשו עצמכם עיקר. The meaning of what appears to be a silly midrash about paying taxes while your field lies fallow is in actuality a profound insight into the driven nature of our accomplishments as human, and to watch all your appointments, all your investments, all your achievements laid by the side for no real reason demands a level of clarity of one’s true identity, that this is completely גרים ותושבים אתם עמדי as your essence, that the local is so absurd, the deepest understanding of the Keri importance. What does it take to recognize the world of pure נצח in which קרי is seen as the source of endless opportunity, the ability to jump in, to achieve the ultimate vulnerability, to see your own investments in the universe as מאמין בעולמו, as total Esther beliefs, knowing nothing of where they will go but knowing that the only value is the uniqueness of value itself, of knowing that this moment and choice and investment is completely you: הדר קבלוה בימי אחשורוש, in the final act of בלעם and his רגע to be the sharers of ראשית itself, the sixes and sevens and eights of the Ramban It is for this reason that Shemittah incurs a threat to identity equivalent to saying Na’aseh V’nishma, which in turn is an outgrowth of the original k’fui tovah of Adam HaRishon. Thus, accepting Shemittah is more than a reconstruction of Har Sinai – it is a reconstruction of the human condition. The tikkun results from understanding how the nested iterations of Shemittah v’Yovel provide opportunities for investment and self-discovery in a continually expanding Ma’aseh Bereishis. No longer will we fear walking with HaKadosh Baruch Hu as we did in Gan Eden, because we will recognize that Ki Li Ha’aretz is a joint venture: “When the Land is Mine, it’s yours – and if it’s not Mine, it can never be yours.” Rabbi Weinberg 2026-05-20 09:45:36am To Sell Your Heart - Unity of the book and of the distance from מדבר סיני ביתרו to בהר סיני here: קריאה להליכה בקרי, and indeed to the same “keri” on Har Sinai which leads to גיבורי כח from נעשה ונשמע to שומרי שמיטה , from גוי קדוש כי לי כל הארץ to כי לי הארץ of post- קדושים; from the hope of בלכתך עמנו to והתהלכתי בתוככם - אטייל עמכם בגן עדן כאחד מכם; from the fears of הר סיני ומשא שקשה לששים רבוא to the כפליים קומת אדם הראשון in קוממיות. All the issues addressed in the book as a whole become embedded in the series of six-seven-eight Fifty Days, the אבלות, the פרועי ראש, the discovery of self in הרבה יוסי איכא בשוקא and תורתו יהגה, the relationship to ultimate גאולה in the simplest of the Earth: the multileveled cosmic notion of Ramban’s nested universes with the וחי אחיך עמ"ך – בן דודו יגאלנו which becomes ultimately the final גאולה un שער מקומו and a place in the universe which becomes wrapped in love and simplicity—expressed in the strange relationship between Yirmiah’s question of אֲהָהּ אֲדֹנָי יֱדֹוִד הִנֵּה אַתָּה עָשִׂיתָ אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ בְּכֹחֲךָ הַגָּדוֹל וּבִזְרֹעֲךָ הַנְּטוּיָה לֹא יִפָּלֵא מִמְּךָ כָּל דָּבָר to his answer of הִנֵּה אֲנִי יְדֹוָד אֱלֹהֵי כָּל בָּשָׂר הֲמִמֶּנִּי יִפָּלֵא כָּל דָּבָר The first time we can truly understand the meaning of כי לי כל הארץ is here, in the context of כי לי הארץ in שמיטה. The unity of the Book and the Brit is astoundingly interwoven, and there is no way to see any of it in isolation, for בהר ושמיטה ויובל is indeed נעשה ונשמע in every sense, the meaning of גיבורי כח עושה דברו for it is completely a function of גבורה to be entirely oneself in the world, to be מקיים אל תעשו עצמכם עיקר. The meaning of what appears to be a silly midrash about paying taxes while your field lies fallow is in actuality a profound insight into the driven nature of our accomplishments as human, and to watch all your appointments, all your investments, all your achievements laid by the side for no real reason demands a level of clarity of one’s true identity, that this is completely גרים ותושבים אתם עמדי as your essence, that the local is so absurd, the deepest understanding of the Keri importance. What does it take to recognize the world of pure נצח in which קרי is seen as the source of endless opportunity, the ability to jump in, to achieve the ultimate vulnerability, to see your own investments in the universe as מאמין בעולמו, as total Esther beliefs, knowing nothing of where they will go but knowing that the only value is the uniqueness of value itself, of knowing that this moment and choice and investment is completely you: הדר קבלוה בימי אחשורוש, in the final act of בלעם and his רגע to be the sharers of ראשית itself, the sixes and sevens and eights of the Ramban It is for this reason that Shemittah incurs a threat to identity equivalent to saying Na’aseh V’nishma, which in turn is an outgrowth of the original k’fui tovah of Adam HaRishon. Thus, accepting Shemittah is more than a reconstruction of Har Sinai – it is a reconstruction of the human condition. The tikkun results from understanding how the nested iterations of Shemittah v’Yovel provide opportunities for investment and self-discovery in a continually expanding Ma’aseh Bereishis. No longer will we fear walking with HaKadosh Baruch Hu as we did in Gan Eden, because we will recognize that Ki Li Ha’aretz is a joint venture: “When the Land is Mine, it’s yours – and if it’s not Mine, it can never be yours.” Rabbi Weinberg 2026-05-20 09:45:36am To Sell Your Heart - Unity of the book and of the distance from מדבר סיני ביתרו to בהר סיני here: קריאה להליכה בקרי, and indeed to the same “keri” on Har Sinai which leads to גיבורי כח from נעשה ונשמע to שומרי שמיטה , from גוי קדוש כי לי כל הארץ to כי לי הארץ of post- קדושים; from the hope of בלכתך עמנו to והתהלכתי בתוככם - אטייל עמכם בגן עדן כאחד מכם; from the fears of הר סיני ומשא שקשה לששים רבוא to the כפליים קומת אדם הראשון in קוממיות. All the issues addressed in the book as a whole become embedded in the series of six-seven-eight Fifty Days, the אבלות, the פרועי ראש, the discovery of self in הרבה יוסי איכא בשוקא and תורתו יהגה, the relationship to ultimate גאולה in the simplest of the Earth: the multileveled cosmic notion of Ramban’s nested universes with the וחי אחיך עמ"ך – בן דודו יגאלנו which becomes ultimately the final גאולה un שער מקומו and a place in the universe which becomes wrapped in love and simplicity—expressed in the strange relationship between Yirmiah’s question of אֲהָהּ אֲדֹנָי יֱדֹוִד הִנֵּה אַתָּה עָשִׂיתָ אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ בְּכֹחֲךָ הַגָּדוֹל וּבִזְרֹעֲךָ הַנְּטוּיָה לֹא יִפָּלֵא מִמְּךָ כָּל דָּבָר to his answer of הִנֵּה אֲנִי יְדֹוָד אֱלֹהֵי כָּל בָּשָׂר הֲמִמֶּנִּי יִפָּלֵא כָּל דָּבָר The first time we can truly understand the meaning of כי לי כל הארץ is here, in the context of כי לי הארץ in שמיטה. The unity of the Book and the Brit is astoundingly interwoven, and there is no way to see any of it in isolation, for בהר ושמיטה ויובל is indeed נעשה ונשמע in every sense, the meaning of גיבורי כח עושה דברו for it is completely a function of גבורה to be entirely oneself in the world, to be מקיים אל תעשו עצמכם עיקר. The meaning of what appears to be a silly midrash about paying taxes while your field lies fallow is in actuality a profound insight into the driven nature of our accomplishments as human, and to watch all your appointments, all your investments, all your achievements laid by the side for no real reason demands a level of clarity of one’s true identity, that this is completely גרים ותושבים אתם עמדי as your essence, that the local is so absurd, the deepest understanding of the Keri importance. What does it take to recognize the world of pure נצח in which קרי is seen as the source of endless opportunity, the ability to jump in, to achieve the ultimate vulnerability, to see your own investments in the universe as מאמין בעולמו, as total Esther beliefs, knowing nothing of where they will go but knowing that the only value is the uniqueness of value itself, of knowing that this moment and choice and investment is completely you: הדר קבלוה בימי אחשורוש, in the final act of בלעם and his רגע to be the sharers of ראשית itself, the sixes and sevens and eights of the Ramban It is for this reason that Shemittah incurs a threat to identity equivalent to saying Na’aseh V’nishma, which in turn is an outgrowth of the original k’fui tovah of Adam HaRishon. Thus, accepting Shemittah is more than a reconstruction of Har Sinai – it is a reconstruction of the human condition. The tikkun results from understanding how the nested iterations of Shemittah v’Yovel provide opportunities for investment and self-discovery in a continually expanding Ma’aseh Bereishis. No longer will we fear walking with HaKadosh Baruch Hu as we did in Gan Eden, because we will recognize that Ki Li Ha’aretz is a joint venture: “When the Land is Mine, it’s yours – and if it’s not Mine, it can never be yours.” Rabbi Weinberg 2026-05-20 09:45:36am Hidden Gardens - The conclusion of a ברית that can address the original קלקול הר סיני must also address the original קלקול of אכן כאד"ם תמותון and touch back on the גן. Thus, from the original וישמעו את קול ידוד אלהים מתהלך בגן לרוח היום ויתחבא האדם ואשתו מפני ידוד אלהים בתוך עץ הגן we discover והתהלכתי בתוככם as כאחד מכם, we discover that hiding was wrong, and that only coming out was correct into the world of רבי שמעון בר יוחאי who addresses the loss of הוד when looking through the eyes of angels from the point of view of an existence that knows of no potential, and can see only the contrast of Being and non-Being. Only in הוד שבהוד does it make sense that עיקר שכינה בתחתונים, does it make sense that the entire point of Creation is not Something instead of Nothing, but expansion of Something from Nothing infinitely, the only true נעשה אד"ם נאמר בעבוריך, the only real answer to the מה אנו"ש כי תזכרנו and the relationship to תנה הודך על השמים is ל"ג בעומר and רשב"י, the only explanation of כאחד מכם and the end of hiding from איכה and the קול בגן וקול בהר סיני, which explains the linkage of the two insights of רבי יהושע בן לוי relating the running away על כל קול וקול to the מה אנוש כח תזכרנו. The inversion of חוקותי as תורה שבעל פה and משפטי as תורה שבכתב in the Zohar can only be explained by the ועשיתם אותם – ועשיתם אתם – ועשיתם אותי so that instead of seeing the תורה שבעל פה as expansion of תורה שבעל פה it becomes the essential חוק upon which the highest sense of משפט is based. Rabbi Weinberg 2026-05-20 09:45:36am Hidden Gardens - The conclusion of a ברית that can address the original קלקול הר סיני must also address the original קלקול of אכן כאד"ם תמותון and touch back on the גן. Thus, from the original וישמעו את קול ידוד אלהים מתהלך בגן לרוח היום ויתחבא האדם ואשתו מפני ידוד אלהים בתוך עץ הגן we discover והתהלכתי בתוככם as כאחד מכם, we discover that hiding was wrong, and that only coming out was correct into the world of רבי שמעון בר יוחאי who addresses the loss of הוד when looking through the eyes of angels from the point of view of an existence that knows of no potential, and can see only the contrast of Being and non-Being. Only in הוד שבהוד does it make sense that עיקר שכינה בתחתונים, does it make sense that the entire point of Creation is not Something instead of Nothing, but expansion of Something from Nothing infinitely, the only true נעשה אד"ם נאמר בעבוריך, the only real answer to the מה אנו"ש כי תזכרנו and the relationship to תנה הודך על השמים is ל"ג בעומר and רשב"י, the only explanation of כאחד מכם and the end of hiding from איכה and the קול בגן וקול בהר סיני, which explains the linkage of the two insights of רבי יהושע בן לוי relating the running away על כל קול וקול to the מה אנוש כח תזכרנו. The inversion of חוקותי as תורה שבעל פה and משפטי as תורה שבכתב in the Zohar can only be explained by the ועשיתם אותם – ועשיתם אתם – ועשיתם אותי so that instead of seeing the תורה שבעל פה as expansion of תורה שבעל פה it becomes the essential חוק upon which the highest sense of משפט is based. Rabbi Weinberg 2026-05-20 09:45:36am Hidden Gardens - The conclusion of a ברית that can address the original קלקול הר סיני must also address the original קלקול of אכן כאד"ם תמותון and touch back on the גן. Thus, from the original וישמעו את קול ידוד אלהים מתהלך בגן לרוח היום ויתחבא האדם ואשתו מפני ידוד אלהים בתוך עץ הגן we discover והתהלכתי בתוככם as כאחד מכם, we discover that hiding was wrong, and that only coming out was correct into the world of רבי שמעון בר יוחאי who addresses the loss of הוד when looking through the eyes of angels from the point of view of an existence that knows of no potential, and can see only the contrast of Being and non-Being. Only in הוד שבהוד does it make sense that עיקר שכינה בתחתונים, does it make sense that the entire point of Creation is not Something instead of Nothing, but expansion of Something from Nothing infinitely, the only true נעשה אד"ם נאמר בעבוריך, the only real answer to the מה אנו"ש כי תזכרנו and the relationship to תנה הודך על השמים is ל"ג בעומר and רשב"י, the only explanation of כאחד מכם and the end of hiding from איכה and the קול בגן וקול בהר סיני, which explains the linkage of the two insights of רבי יהושע בן לוי relating the running away על כל קול וקול to the מה אנוש כח תזכרנו. The inversion of חוקותי as תורה שבעל פה and משפטי as תורה שבכתב in the Zohar can only be explained by the ועשיתם אותם – ועשיתם אתם – ועשיתם אותי so that instead of seeing the תורה שבעל פה as expansion of תורה שבעל פה it becomes the essential חוק upon which the highest sense of משפט is based. Rabbi Weinberg 2026-05-20 09:45:36am Birthday Suits to Suites - The simple relationship of the תזריע ועיבור to the moon and to the story of the multiple meanings of the כל פרשת העיבור and its strange definition of כל צרכיהם של ישראל in the תפילה קצרה here becomes a reference to the הכ"ל ראיתי בימי הבלי of שלמה המלך (על פי הזוהר) and the way that local information becomes the ultimate לכם and the definition of the reality of the סוד העיבור which would have no particular meaning to intelligence anywhere else in the universe. The continued reference to the story of יצירה, from יצירת בהמה חיה ועוף to ויקרא אדם שמות to אשה to בעצב תלדי בנים to נחש ומילה ובשר ערלה to צרעת and all the קללות of גן עדן through קריאה and לשון הרע, the nature of mutated information involved in the original חטא (Rambam’s personalization) to the אמר אמת ונענש של הנחש and the malignancy caused by maligning with itself is mal-genus which is יצירה which takes us into the תוהו of יצירה and to שכבת זרע-זב-נדות-זבות-טומאת חידה and the story of mutations, cancer, and צרעת ממארת. It is coupled here to the story of the breakdown of מחיצה which is cancer and הנכנס לתחום שאינו שלו ולשון הרע וגדולות ונפלאות ממני (רמב"ם ותהילים) and נדב ואביהוא and the breakdown in personal identity which is כפה עליהם along with the wine which connects נדב ואביהו directly to גן עדן tells us something about the deeper nature of כהונה here (along with God’s saying אני כהן ואני אראה נגעי מרים) as the key to אדם ובהמה תושיע השם – אדם ערום כבהמה – איש כעוד"ר – אשה כמינקת – יודע צדיק נפש בהמתו. This is why the breakdown of מחיצה בהר סיני או בשמכן is directly related to the breakdown of מחיצה בנכנס לתחום שאינו שלו או למספר לשון הרע. The deeper description of כהן as becoming intimate with אדם ובהמה But the extension of the הוראה into homes, leather couches, and clothing raises even more significant questions. For if the common denominator of צרעת is merely the awareness raising, going from far to close, house, couch. suit, to birthday suit, then this implies that there is no meaningful relationship of the story of clothing and housing to יצירה. But if we take the approach of Seforno, and we move out from birthday suit to suit, to couch, to house, then we have an extended phenotype, the human peacock and bowerbird. The fact that there is no underlying mechanism to link maligning to malignancy or for that matter to link memes to genes or DNA to language or even conceptions to popular etymologies makes you wonder what magic (see Zohar entire magic cave story) this is. Much better than magic, however, is to recognize that the parasha is taking for granted the Torah’s approach of historical concentrations, with the “real” play-out seen only in the actual experience which is viewed as a current iteration of the history of the multiverse, another instant innate in the דור דור ודרשיו of גן עדן itself. Such that the obviously magical nature of a belief in an immediate Lamarckian change expressed teleologically is much different when viewed from the perspective of גן עדן where it was perfectly acceptable to ignore mechanics completely, much as we ignore the quantum reality of our Newtonian physics. There is no difference between a יצירה describing geological history as six days as a יצירה pretending to profound relationships between genes and memes, though it may take millions of years for us to account for a “mechanism” to magically create the connection. In this case every אדם שאינו מן הנרדמים, i.e. every אד"ם who is among the very few to live on this level (see Seforno) is the actual repository of this compressed history, just as the original is presented. Indeed it can just as easily be conceived that there is only one אדם just as there may be only one electron, reiterated. This new הוראה takes us into a creation of the דין rather than merely defining it in terms of its mechanics, which do not matter (run it through a נגעים computer, you still need the וטימאוהו הכהן), which means that the כהן now takes the place of the אדם as the creator of reality, which is why הקב"ה calls himself a כהן vis a vis ראיית נגעים למרים. It has become more and more my experience that the nature of personal experience and consciousness is not only highly variable and changeable, but that it is profoundly interrelated with the conception of reality itself. Time, and all those phenomena which are impossible to pinpoint objectively, have the strongest possible correlation to a level of reality which we maintain to be undeniable in organic terms, though perhaps not accessible in terms of physics. Nonetheless, we would not question the level-headedness of someone who insists on taking time seriously, or his experience of “the present” seriously. We understand how crucial it is on all sides of the experiential equation to take seriously the interaction of the observer and the observed, perhaps even granting the dipole system a higher level of reality than a theoretical monopole. Rabbi Weinberg 2026-05-20 09:45:36am Birthday Suits to Suites - The simple relationship of the תזריע ועיבור to the moon and to the story of the multiple meanings of the כל פרשת העיבור and its strange definition of כל צרכיהם של ישראל in the תפילה קצרה here becomes a reference to the הכ"ל ראיתי בימי הבלי of שלמה המלך (על פי הזוהר) and the way that local information becomes the ultimate לכם and the definition of the reality of the סוד העיבור which would have no particular meaning to intelligence anywhere else in the universe. The continued reference to the story of יצירה, from יצירת בהמה חיה ועוף to ויקרא אדם שמות to אשה to בעצב תלדי בנים to נחש ומילה ובשר ערלה to צרעת and all the קללות of גן עדן through קריאה and לשון הרע, the nature of mutated information involved in the original חטא (Rambam’s personalization) to the אמר אמת ונענש של הנחש and the malignancy caused by maligning with itself is mal-genus which is יצירה which takes us into the תוהו of יצירה and to שכבת זרע-זב-נדות-זבות-טומאת חידה and the story of mutations, cancer, and צרעת ממארת. It is coupled here to the story of the breakdown of מחיצה which is cancer and הנכנס לתחום שאינו שלו ולשון הרע וגדולות ונפלאות ממני (רמב"ם ותהילים) and נדב ואביהוא and the breakdown in personal identity which is כפה עליהם along with the wine which connects נדב ואביהו directly to גן עדן tells us something about the deeper nature of כהונה here (along with God’s saying אני כהן ואני אראה נגעי מרים) as the key to אדם ובהמה תושיע השם – אדם ערום כבהמה – איש כעוד"ר – אשה כמינקת – יודע צדיק נפש בהמתו. This is why the breakdown of מחיצה בהר סיני או בשמכן is directly related to the breakdown of מחיצה בנכנס לתחום שאינו שלו או למספר לשון הרע. The deeper description of כהן as becoming intimate with אדם ובהמה But the extension of the הוראה into homes, leather couches, and clothing raises even more significant questions. For if the common denominator of צרעת is merely the awareness raising, going from far to close, house, couch. suit, to birthday suit, then this implies that there is no meaningful relationship of the story of clothing and housing to יצירה. But if we take the approach of Seforno, and we move out from birthday suit to suit, to couch, to house, then we have an extended phenotype, the human peacock and bowerbird. The fact that there is no underlying mechanism to link maligning to malignancy or for that matter to link memes to genes or DNA to language or even conceptions to popular etymologies makes you wonder what magic (see Zohar entire magic cave story) this is. Much better than magic, however, is to recognize that the parasha is taking for granted the Torah’s approach of historical concentrations, with the “real” play-out seen only in the actual experience which is viewed as a current iteration of the history of the multiverse, another instant innate in the דור דור ודרשיו of גן עדן itself. Such that the obviously magical nature of a belief in an immediate Lamarckian change expressed teleologically is much different when viewed from the perspective of גן עדן where it was perfectly acceptable to ignore mechanics completely, much as we ignore the quantum reality of our Newtonian physics. There is no difference between a יצירה describing geological history as six days as a יצירה pretending to profound relationships between genes and memes, though it may take millions of years for us to account for a “mechanism” to magically create the connection. In this case every אדם שאינו מן הנרדמים, i.e. every אד"ם who is among the very few to live on this level (see Seforno) is the actual repository of this compressed history, just as the original is presented. Indeed it can just as easily be conceived that there is only one אדם just as there may be only one electron, reiterated. This new הוראה takes us into a creation of the דין rather than merely defining it in terms of its mechanics, which do not matter (run it through a נגעים computer, you still need the וטימאוהו הכהן), which means that the כהן now takes the place of the אדם as the creator of reality, which is why הקב"ה calls himself a כהן vis a vis ראיית נגעים למרים. It has become more and more my experience that the nature of personal experience and consciousness is not only highly variable and changeable, but that it is profoundly interrelated with the conception of reality itself. Time, and all those phenomena which are impossible to pinpoint objectively, have the strongest possible correlation to a level of reality which we maintain to be undeniable in organic terms, though perhaps not accessible in terms of physics. Nonetheless, we would not question the level-headedness of someone who insists on taking time seriously, or his experience of “the present” seriously. We understand how crucial it is on all sides of the experiential equation to take seriously the interaction of the observer and the observed, perhaps even granting the dipole system a higher level of reality than a theoretical monopole. Rabbi Weinberg 2026-05-20 09:45:36am Primal Inconsistencies - The significance of אדם lies particularly in his insignificance, as the מלאכי השרת discovered at the moment of לקחת מתנות באדם. It turns out that the problems of הר סיני addressed in tandem by the two elements of these parashot, the destruction of the best and the brightest both in the פרה אדומה תמימה and in נדב ואביהו, actually touch on the deeper question of the מה אנוש כי תזכרנו and the questionable nature of the timorous נעשה אדם which is expressed by the מלאכי השרת. Turns out as well that the entire enterprise of Creation stands or falls on the ultimate vindication of that אדם, for it is all built on very subtle disturbances of balance, violations of symmetry in the structure of the universe starting with the Big Bang itself and the strange asymmetric distribution of matter and anti-matter in the early universe, continuing through inflation, quark-pairing, atomic formation, stars, supernovae, planetary formation, internal heat and radiation distribution, competitive informational systems, until the point of consciousness. Initially אדם is offered as the resolution of קנאה במעשה בראשית, the deeper קנאה that becomes וראיתי את כל כשרון המעשה. That the entire enterprise should hang on its ultimate provision for a consciousness that can answer that question by perceiving that question makes the universe self-referential in a way that moots the problems of relating a נברא who is always coming-into-being with a בורא which Is, and is also the essence of ברית and sharing, the way that עם המלך במלאכתו ישבו שם, the way of shared “experiences” in Creation, and points the way to a resolution of the differences between אינן אלא גזירות on the one hand and אתה מטיל קנאה במעשה בראשית on the other. It is also the only ultimate solution to the problem of ישמח ה' במעשיו in the nature of Independence, for there is no deeper Independence than this one of self-referential ultimate autopoiesis. The nature of אהרון and חינוך is such that there can be no violation of ערבוביא of its שמחה which is why even the חורבן makes no impression on בהעלותך את הנרות and why the שעה לדורות equations are not seen as an obvious problem by Moshe but are clear to אהרן. Relating the שעה:דורות is equivalent to חינוך:עבודה = חביתין:מנחת חינוך = פרה:עגל = חוק:משפט = בהמה:אדם. This is part of the extraordinary phenomenon which holds across all human enterprise which shows that the development always lies in the deepest connection to the underlying expression of the idea within physical instabilities, such that each new data point demands a reconceptualization which is pure חדר הורתי of Mishkan, only through the profound relationship and connection to the Creation itself, which takes us back to חכמתך גדול משלכם as the first stage in the answer to the מלאכי השרת in the first place: ויקרא and its connection to קרי. All the rest of the book deals with יצירה and the manifestation of information, whether in actual conception or in mutational expressions of conception—amazing! And then to close with a ברית על קרי which makes בלעם silly comments regarding reproduction infinitely more powerful when it may take wasting 100 million solar systems to get one conception of intelligence! This is why the actual experience of being the קרבן itself and the שיריית (הנותרת-הנותרים) is so central, why the original אשר לא צוה is the essential issue, above and beyond any of the explanations regarding the deaths of נדב ואביהו, for the whole point is the escape from the vision of אדם as-island. Their own awaiting the displacement of the Alpha Males of Moshe and Aharon is similar to the point of view of the בא ונחזיק טובה לאבותינו שאלמלא הם אנו כמי שלא באנו לעולם which is the whole point of the Para to undo, and here the paradox works at full power. This is why the רבינו בחיי can make this the introduction contrasting the nature of עבוד"ת השם to עבודת אלילים. This is also why the experience of even the most simple physical concepts enable an innate understanding of arcane extensions in physics. The shiur builds on last week’s insight into the farcical nature of מדת הדין and the real placement of human meaning in the playing of Esther within such farce. Rabbi Weinberg 2026-05-20 09:45:36am Primal Inconsistencies - The significance of אדם lies particularly in his insignificance, as the מלאכי השרת discovered at the moment of לקחת מתנות באדם. It turns out that the problems of הר סיני addressed in tandem by the two elements of these parashot, the destruction of the best and the brightest both in the פרה אדומה תמימה and in נדב ואביהו, actually touch on the deeper question of the מה אנוש כי תזכרנו and the questionable nature of the timorous נעשה אדם which is expressed by the מלאכי השרת. Turns out as well that the entire enterprise of Creation stands or falls on the ultimate vindication of that אדם, for it is all built on very subtle disturbances of balance, violations of symmetry in the structure of the universe starting with the Big Bang itself and the strange asymmetric distribution of matter and anti-matter in the early universe, continuing through inflation, quark-pairing, atomic formation, stars, supernovae, planetary formation, internal heat and radiation distribution, competitive informational systems, until the point of consciousness. Initially אדם is offered as the resolution of קנאה במעשה בראשית, the deeper קנאה that becomes וראיתי את כל כשרון המעשה. That the entire enterprise should hang on its ultimate provision for a consciousness that can answer that question by perceiving that question makes the universe self-referential in a way that moots the problems of relating a נברא who is always coming-into-being with a בורא which Is, and is also the essence of ברית and sharing, the way that עם המלך במלאכתו ישבו שם, the way of shared “experiences” in Creation, and points the way to a resolution of the differences between אינן אלא גזירות on the one hand and אתה מטיל קנאה במעשה בראשית on the other. It is also the only ultimate solution to the problem of ישמח ה' במעשיו in the nature of Independence, for there is no deeper Independence than this one of self-referential ultimate autopoiesis. The nature of אהרון and חינוך is such that there can be no violation of ערבוביא of its שמחה which is why even the חורבן makes no impression on בהעלותך את הנרות and why the שעה לדורות equations are not seen as an obvious problem by Moshe but are clear to אהרן. Relating the שעה:דורות is equivalent to חינוך:עבודה = חביתין:מנחת חינוך = פרה:עגל = חוק:משפט = בהמה:אדם. This is part of the extraordinary phenomenon which holds across all human enterprise which shows that the development always lies in the deepest connection to the underlying expression of the idea within physical instabilities, such that each new data point demands a reconceptualization which is pure חדר הורתי of Mishkan, only through the profound relationship and connection to the Creation itself, which takes us back to חכמתך גדול משלכם as the first stage in the answer to the מלאכי השרת in the first place: ויקרא and its connection to קרי. All the rest of the book deals with יצירה and the manifestation of information, whether in actual conception or in mutational expressions of conception—amazing! And then to close with a ברית על קרי which makes בלעם silly comments regarding reproduction infinitely more powerful when it may take wasting 100 million solar systems to get one conception of intelligence! This is why the actual experience of being the קרבן itself and the שיריית (הנותרת-הנותרים) is so central, why the original אשר לא צוה is the essential issue, above and beyond any of the explanations regarding the deaths of נדב ואביהו, for the whole point is the escape from the vision of אדם as-island. Their own awaiting the displacement of the Alpha Males of Moshe and Aharon is similar to the point of view of the בא ונחזיק טובה לאבותינו שאלמלא הם אנו כמי שלא באנו לעולם which is the whole point of the Para to undo, and here the paradox works at full power. This is why the רבינו בחיי can make this the introduction contrasting the nature of עבוד"ת השם to עבודת אלילים. This is also why the experience of even the most simple physical concepts enable an innate understanding of arcane extensions in physics. The shiur builds on last week’s insight into the farcical nature of מדת הדין and the real placement of human meaning in the playing of Esther within such farce. Rabbi Weinberg 2026-05-20 09:45:36am Primal Inconsistencies - The significance of אדם lies particularly in his insignificance, as the מלאכי השרת discovered at the moment of לקחת מתנות באדם. It turns out that the problems of הר סיני addressed in tandem by the two elements of these parashot, the destruction of the best and the brightest both in the פרה אדומה תמימה and in נדב ואביהו, actually touch on the deeper question of the מה אנוש כי תזכרנו and the questionable nature of the timorous נעשה אדם which is expressed by the מלאכי השרת. Turns out as well that the entire enterprise of Creation stands or falls on the ultimate vindication of that אדם, for it is all built on very subtle disturbances of balance, violations of symmetry in the structure of the universe starting with the Big Bang itself and the strange asymmetric distribution of matter and anti-matter in the early universe, continuing through inflation, quark-pairing, atomic formation, stars, supernovae, planetary formation, internal heat and radiation distribution, competitive informational systems, until the point of consciousness. Initially אדם is offered as the resolution of קנאה במעשה בראשית, the deeper קנאה that becomes וראיתי את כל כשרון המעשה. That the entire enterprise should hang on its ultimate provision for a consciousness that can answer that question by perceiving that question makes the universe self-referential in a way that moots the problems of relating a נברא who is always coming-into-being with a בורא which Is, and is also the essence of ברית and sharing, the way that עם המלך במלאכתו ישבו שם, the way of shared “experiences” in Creation, and points the way to a resolution of the differences between אינן אלא גזירות on the one hand and אתה מטיל קנאה במעשה בראשית on the other. It is also the only ultimate solution to the problem of ישמח ה' במעשיו in the nature of Independence, for there is no deeper Independence than this one of self-referential ultimate autopoiesis. The nature of אהרון and חינוך is such that there can be no violation of ערבוביא of its שמחה which is why even the חורבן makes no impression on בהעלותך את הנרות and why the שעה לדורות equations are not seen as an obvious problem by Moshe but are clear to אהרן. Relating the שעה:דורות is equivalent to חינוך:עבודה = חביתין:מנחת חינוך = פרה:עגל = חוק:משפט = בהמה:אדם. This is part of the extraordinary phenomenon which holds across all human enterprise which shows that the development always lies in the deepest connection to the underlying expression of the idea within physical instabilities, such that each new data point demands a reconceptualization which is pure חדר הורתי of Mishkan, only through the profound relationship and connection to the Creation itself, which takes us back to חכמתך גדול משלכם as the first stage in the answer to the מלאכי השרת in the first place: ויקרא and its connection to קרי. All the rest of the book deals with יצירה and the manifestation of information, whether in actual conception or in mutational expressions of conception—amazing! And then to close with a ברית על קרי which makes בלעם silly comments regarding reproduction infinitely more powerful when it may take wasting 100 million solar systems to get one conception of intelligence! This is why the actual experience of being the קרבן itself and the שיריית (הנותרת-הנותרים) is so central, why the original אשר לא צוה is the essential issue, above and beyond any of the explanations regarding the deaths of נדב ואביהו, for the whole point is the escape from the vision of אדם as-island. Their own awaiting the displacement of the Alpha Males of Moshe and Aharon is similar to the point of view of the בא ונחזיק טובה לאבותינו שאלמלא הם אנו כמי שלא באנו לעולם which is the whole point of the Para to undo, and here the paradox works at full power. This is why the רבינו בחיי can make this the introduction contrasting the nature of עבוד"ת השם to עבודת אלילים. This is also why the experience of even the most simple physical concepts enable an innate understanding of arcane extensions in physics. The shiur builds on last week’s insight into the farcical nature of מדת הדין and the real placement of human meaning in the playing of Esther within such farce. Rabbi Weinberg 2026-05-20 09:45:36am גדול יהיה כבוד הבית האחרון - The discovery of a deeper space than that of the מקום הארון itself and הר סיני itself, the space that allows for כפרה and for ultimate חוק, that makes it possible to continue in a world that makes no current sense, that embodies all תקוה and מקוה, the deeper than-the-ocean מקוה where all planets and universes flow too and flow from: the opening of the portal for עולם הבא to enter one’s reality, on יום כפור in the sense of ישראל, and on Purim even in the sense of היהודים and very local individuals, even the individual Esther, to discover the place for their own selves and to open the gateways of בינה into נצח. From that portal of עצמ"ו של יום הכיפורים comes the Primal קריאה, comes the definition of כל ישראל יש להם חלק, comes the Space where personal תשובה is not even necessary always, and when it is only to the point where the real Space is acknowledged and the hope beckons. The deepest connection of Moshe to Purim comes directly from יום הכיפורים, the new לוחות needing to draw from that source of hope that Moshe knew of before he broke them, to allow us broken lives that are still within that מקוה. תשועתם היית לנצ"ח ותקות"ם בכל דוד ודו"ר… The final קריאה is seeing your way through the blinding הסתר אסתיר of פני הגאולה through the discovery of ראו חיבתכם on the כרובים and the willingness to forgo anything but תקוה in mechanical achievement, which is a deeper appreciation of the מלאכת המשכן and שבת allowing even an inexplicable behavior-fit-for-dogs that is worth more than all the mechanics. There may be a nature of פור עליון which is the מקור of both the גורלות and the פורים as the meaning of פורים אתקריא על שם יום כיפורים which is accessed through Moshe and אליהו in the מערה, and in Esther’s similarity to Moshe accessible through the growth of the human spirit, the search for the very place in the world that יום כפור opens with Mishkan, and that was never the question of an individual before but that has today become the quest of anyone who is אדם כי יקריב seeing him/herself as the primal essential human. Never in history before was there anyone who was like Esther until today, when the full dimensions of קרי that actually inhabit what we believe to be קריאה became so clear, the יקר-קריא relationship so powerful, for there she stood as we stand today, alone, involved in an absurd charade of a society, hiding all her deepest concerns and true loves, shouting in her heart at the dogs around her and the hatred around her, the pain of her relationship to המן so deep that maybe it would prove enough ויעשה לי נס, and the thought of the simple restoration of the בית המקדש being yet insufficient for her because there would be no way that there could be support of a השראת השכינה בגלוי, and that is exactly why the second needed to be גדול יהיה כבוד הבית הזה האחרו"ן – וראית את אחורי ופנ"י לא ייראו – הסתר אסתיר את פני for this is יקר=תפילין and הראהו קשר של תפילין. The גדול כבו"ד is the same as the פי שנים מרוחך and the same as הראיני נא את כבוד"ך which is that which lies behind the אניכי הסתר אסתיר which is what Esther was זוכה אליה because ויקר is קשר של תפילין! That קשר של תפילין is the אל"ף זעירא that divides between ויקר ויקרא (Cf מאור ושמש) The essential idea of an entire ברית that is anti קרי at the end of ויקרא is also a Brit that is not even satisfied with perfection within עולם הזה, it has to make it better than ever it was in גן עדן itself! This is the ואולך אתכם קוממיות – שתי קומות של אדם הראשון in the Brit of קרי YOMA: The fundamental question of finding a place for oneself in the Universe is clearly related to the creation of Yom Kippur and the תיקון העגל, for the ברית י"ג מדות and the הודיעני נא את דרכיך which is finding the complete place for yourself, as Rambam in Moreh explains, and are the very stuff of the making Moshe into something more real than an עגל and thus re-forming Torah into a description of חביבות and the sharing of לב והיפה which was the essence of ויקהל and here becomes the expression of the essential Torah in ויקרא with its חיבה in the description of Torah and in its addressing the difference between Moshe and Bila’am with which the תיקון העגל begins and with which the תורה ends. This means that the essential Yom Kippur must be the deepest space for us, the reconstruction of הר סיני ועולם הבא and is therefore the source of שוכן אתם – אחת בשנה and the possibility of any connection to הקב"ה at all in an imperfect world. By defining Space for us it is truly שבת שבתון going beyond the simple רשויות השבת and speaks to our most profound contradictions and confusions. We are both the איש עתי and the one who is no longer even human (וכל אד"ם לא יהיה באהל מועד), we are both מחיה חיים oriented and ועניתם נפשותיכם simultaneously. SHABBAT: The privilege of being offered the opportunity to keep and experience Shabbat is itself the complete vindication of significance of the human life, and obviates any need for anything else: כל מלאכתך עשויה which in Creations terms meant literally that, and thus must mean the same experientially to a human. Real Creation exists only in מנוחה and thus there needs to be a recognition that חיבה is the essence of the place for yourself, a חיבה that must avoid taking itself too seriously. In מנוחת שבת even God כביכול allows the כל אשר עשה והנה טוב מאד to take its own direction and to be itself and thus becomes Himself חביב כביכול. This ברכה which is entirely in terms of הכנה in terms of מן, is the essence of Moshe as is יום הכיפורים and ultimately Purim itself. VAYIKRA: The incorporation of all משכן issues of חיבה and Creation, אותיות שנבראו שמים וארץ, into the חיבה of the communication, and its being dependent on the relationship to ויקר-בלעם. The deeper the relationship to קרי, the deeper relationship to קריאה. Only one who fully knows the extent of the meaninglessness of alternative explanations of reality, of how they all melt away into קרי and קו ירוק, recognize that from אלה פקודי – אלה תולדות שמים וארץ we turn our backs on תוהו, just as the essence of the Brit in ויקרא is the rejection of קרי in הליכה בקרי, and its complete (almost) rejection within יום כפור other than but in Purim we have the first full קיימו וקיבלו היהודים which is really itself the transformation of יום כיפור into ענג in עולם התיקון which is absolute גאולה, the essence of ספר שמות and the conclusion of the הסתר אסתיר – פני הגאולה. Only one who accepts that the only accessible entry into existence is the acceptance of קריאה even in terms of having consciousness itself, of recognizing that the production of information in the universe itself would be better served by total קרי than by entropy, and that only קריאה is what we call information, it being “meaningful” in some way, can escape the absurdity of בלעם and רגע, the one who can insist that all קריאה of even בהמה where it all begins, is ultimately meaningless, the ultimate קרי of post-modernism. For in terms of Shannon’s information theories, any “meaning” in antithetical to information because it is necessarily more entropic if it seems meaningful to us! It is as Glieck points out. The way that חיבה – מנוחה – ויכולו – מ"ן – הכנה implies that the great plans of an אדם are never as important as allowing, as הכנה which is all Esther did, as searching for what could be most חביב ויפה להקב"ה – רחי ניחוח . The עבודה of Esther was filthy in every way, pure קרי, and the קריאה is all that counts, just as it must for everyone. But it becomes a מקור הגאולה to be מסמך לגאולה. Rabbi Weinberg 2026-05-20 09:45:36am גדול יהיה כבוד הבית האחרון - The discovery of a deeper space than that of the מקום הארון itself and הר סיני itself, the space that allows for כפרה and for ultimate חוק, that makes it possible to continue in a world that makes no current sense, that embodies all תקוה and מקוה, the deeper than-the-ocean מקוה where all planets and universes flow too and flow from: the opening of the portal for עולם הבא to enter one’s reality, on יום כפור in the sense of ישראל, and on Purim even in the sense of היהודים and very local individuals, even the individual Esther, to discover the place for their own selves and to open the gateways of בינה into נצח. From that portal of עצמ"ו של יום הכיפורים comes the Primal קריאה, comes the definition of כל ישראל יש להם חלק, comes the Space where personal תשובה is not even necessary always, and when it is only to the point where the real Space is acknowledged and the hope beckons. The deepest connection of Moshe to Purim comes directly from יום הכיפורים, the new לוחות needing to draw from that source of hope that Moshe knew of before he broke them, to allow us broken lives that are still within that מקוה. תשועתם היית לנצ"ח ותקות"ם בכל דוד ודו"ר… The final קריאה is seeing your way through the blinding הסתר אסתיר of פני הגאולה through the discovery of ראו חיבתכם on the כרובים and the willingness to forgo anything but תקוה in mechanical achievement, which is a deeper appreciation of the מלאכת המשכן and שבת allowing even an inexplicable behavior-fit-for-dogs that is worth more than all the mechanics. There may be a nature of פור עליון which is the מקור of both the גורלות and the פורים as the meaning of פורים אתקריא על שם יום כיפורים which is accessed through Moshe and אליהו in the מערה, and in Esther’s similarity to Moshe accessible through the growth of the human spirit, the search for the very place in the world that יום כפור opens with Mishkan, and that was never the question of an individual before but that has today become the quest of anyone who is אדם כי יקריב seeing him/herself as the primal essential human. Never in history before was there anyone who was like Esther until today, when the full dimensions of קרי that actually inhabit what we believe to be קריאה became so clear, the יקר-קריא relationship so powerful, for there she stood as we stand today, alone, involved in an absurd charade of a society, hiding all her deepest concerns and true loves, shouting in her heart at the dogs around her and the hatred around her, the pain of her relationship to המן so deep that maybe it would prove enough ויעשה לי נס, and the thought of the simple restoration of the בית המקדש being yet insufficient for her because there would be no way that there could be support of a השראת השכינה בגלוי, and that is exactly why the second needed to be גדול יהיה כבוד הבית הזה האחרו"ן – וראית את אחורי ופנ"י לא ייראו – הסתר אסתיר את פני for this is יקר=תפילין and הראהו קשר של תפילין. The גדול כבו"ד is the same as the פי שנים מרוחך and the same as הראיני נא את כבוד"ך which is that which lies behind the אניכי הסתר אסתיר which is what Esther was זוכה אליה because ויקר is קשר של תפילין! That קשר של תפילין is the אל"ף זעירא that divides between ויקר ויקרא (Cf מאור ושמש) The essential idea of an entire ברית that is anti קרי at the end of ויקרא is also a Brit that is not even satisfied with perfection within עולם הזה, it has to make it better than ever it was in גן עדן itself! This is the ואולך אתכם קוממיות – שתי קומות של אדם הראשון in the Brit of קרי YOMA: The fundamental question of finding a place for oneself in the Universe is clearly related to the creation of Yom Kippur and the תיקון העגל, for the ברית י"ג מדות and the הודיעני נא את דרכיך which is finding the complete place for yourself, as Rambam in Moreh explains, and are the very stuff of the making Moshe into something more real than an עגל and thus re-forming Torah into a description of חביבות and the sharing of לב והיפה which was the essence of ויקהל and here becomes the expression of the essential Torah in ויקרא with its חיבה in the description of Torah and in its addressing the difference between Moshe and Bila’am with which the תיקון העגל begins and with which the תורה ends. This means that the essential Yom Kippur must be the deepest space for us, the reconstruction of הר סיני ועולם הבא and is therefore the source of שוכן אתם – אחת בשנה and the possibility of any connection to הקב"ה at all in an imperfect world. By defining Space for us it is truly שבת שבתון going beyond the simple רשויות השבת and speaks to our most profound contradictions and confusions. We are both the איש עתי and the one who is no longer even human (וכל אד"ם לא יהיה באהל מועד), we are both מחיה חיים oriented and ועניתם נפשותיכם simultaneously. SHABBAT: The privilege of being offered the opportunity to keep and experience Shabbat is itself the complete vindication of significance of the human life, and obviates any need for anything else: כל מלאכתך עשויה which in Creations terms meant literally that, and thus must mean the same experientially to a human. Real Creation exists only in מנוחה and thus there needs to be a recognition that חיבה is the essence of the place for yourself, a חיבה that must avoid taking itself too seriously. In מנוחת שבת even God כביכול allows the כל אשר עשה והנה טוב מאד to take its own direction and to be itself and thus becomes Himself חביב כביכול. This ברכה which is entirely in terms of הכנה in terms of מן, is the essence of Moshe as is יום הכיפורים and ultimately Purim itself. VAYIKRA: The incorporation of all משכן issues of חיבה and Creation, אותיות שנבראו שמים וארץ, into the חיבה of the communication, and its being dependent on the relationship to ויקר-בלעם. The deeper the relationship to קרי, the deeper relationship to קריאה. Only one who fully knows the extent of the meaninglessness of alternative explanations of reality, of how they all melt away into קרי and קו ירוק, recognize that from אלה פקודי – אלה תולדות שמים וארץ we turn our backs on תוהו, just as the essence of the Brit in ויקרא is the rejection of קרי in הליכה בקרי, and its complete (almost) rejection within יום כפור other than but in Purim we have the first full קיימו וקיבלו היהודים which is really itself the transformation of יום כיפור into ענג in עולם התיקון which is absolute גאולה, the essence of ספר שמות and the conclusion of the הסתר אסתיר – פני הגאולה. Only one who accepts that the only accessible entry into existence is the acceptance of קריאה even in terms of having consciousness itself, of recognizing that the production of information in the universe itself would be better served by total קרי than by entropy, and that only קריאה is what we call information, it being “meaningful” in some way, can escape the absurdity of בלעם and רגע, the one who can insist that all קריאה of even בהמה where it all begins, is ultimately meaningless, the ultimate קרי of post-modernism. For in terms of Shannon’s information theories, any “meaning” in antithetical to information because it is necessarily more entropic if it seems meaningful to us! It is as Glieck points out. The way that חיבה – מנוחה – ויכולו – מ"ן – הכנה implies that the great plans of an אדם are never as important as allowing, as הכנה which is all Esther did, as searching for what could be most חביב ויפה להקב"ה – רחי ניחוח . The עבודה of Esther was filthy in every way, pure קרי, and the קריאה is all that counts, just as it must for everyone. But it becomes a מקור הגאולה to be מסמך לגאולה. Rabbi Weinberg 2026-05-20 09:45:36am גדול יהיה כבוד הבית האחרון - The discovery of a deeper space than that of the מקום הארון itself and הר סיני itself, the space that allows for כפרה and for ultimate חוק, that makes it possible to continue in a world that makes no current sense, that embodies all תקוה and מקוה, the deeper than-the-ocean מקוה where all planets and universes flow too and flow from: the opening of the portal for עולם הבא to enter one’s reality, on יום כפור in the sense of ישראל, and on Purim even in the sense of היהודים and very local individuals, even the individual Esther, to discover the place for their own selves and to open the gateways of בינה into נצח. From that portal of עצמ"ו של יום הכיפורים comes the Primal קריאה, comes the definition of כל ישראל יש להם חלק, comes the Space where personal תשובה is not even necessary always, and when it is only to the point where the real Space is acknowledged and the hope beckons. The deepest connection of Moshe to Purim comes directly from יום הכיפורים, the new לוחות needing to draw from that source of hope that Moshe knew of before he broke them, to allow us broken lives that are still within that מקוה. תשועתם היית לנצ"ח ותקות"ם בכל דוד ודו"ר… The final קריאה is seeing your way through the blinding הסתר אסתיר of פני הגאולה through the discovery of ראו חיבתכם on the כרובים and the willingness to forgo anything but תקוה in mechanical achievement, which is a deeper appreciation of the מלאכת המשכן and שבת allowing even an inexplicable behavior-fit-for-dogs that is worth more than all the mechanics. There may be a nature of פור עליון which is the מקור of both the גורלות and the פורים as the meaning of פורים אתקריא על שם יום כיפורים which is accessed through Moshe and אליהו in the מערה, and in Esther’s similarity to Moshe accessible through the growth of the human spirit, the search for the very place in the world that יום כפור opens with Mishkan, and that was never the question of an individual before but that has today become the quest of anyone who is אדם כי יקריב seeing him/herself as the primal essential human. Never in history before was there anyone who was like Esther until today, when the full dimensions of קרי that actually inhabit what we believe to be קריאה became so clear, the יקר-קריא relationship so powerful, for there she stood as we stand today, alone, involved in an absurd charade of a society, hiding all her deepest concerns and true loves, shouting in her heart at the dogs around her and the hatred around her, the pain of her relationship to המן so deep that maybe it would prove enough ויעשה לי נס, and the thought of the simple restoration of the בית המקדש being yet insufficient for her because there would be no way that there could be support of a השראת השכינה בגלוי, and that is exactly why the second needed to be גדול יהיה כבוד הבית הזה האחרו"ן – וראית את אחורי ופנ"י לא ייראו – הסתר אסתיר את פני for this is יקר=תפילין and הראהו קשר של תפילין. The גדול כבו"ד is the same as the פי שנים מרוחך and the same as הראיני נא את כבוד"ך which is that which lies behind the אניכי הסתר אסתיר which is what Esther was זוכה אליה because ויקר is קשר של תפילין! That קשר של תפילין is the אל"ף זעירא that divides between ויקר ויקרא (Cf מאור ושמש) The essential idea of an entire ברית that is anti קרי at the end of ויקרא is also a Brit that is not even satisfied with perfection within עולם הזה, it has to make it better than ever it was in גן עדן itself! This is the ואולך אתכם קוממיות – שתי קומות של אדם הראשון in the Brit of קרי YOMA: The fundamental question of finding a place for oneself in the Universe is clearly related to the creation of Yom Kippur and the תיקון העגל, for the ברית י"ג מדות and the הודיעני נא את דרכיך which is finding the complete place for yourself, as Rambam in Moreh explains, and are the very stuff of the making Moshe into something more real than an עגל and thus re-forming Torah into a description of חביבות and the sharing of לב והיפה which was the essence of ויקהל and here becomes the expression of the essential Torah in ויקרא with its חיבה in the description of Torah and in its addressing the difference between Moshe and Bila’am with which the תיקון העגל begins and with which the תורה ends. This means that the essential Yom Kippur must be the deepest space for us, the reconstruction of הר סיני ועולם הבא and is therefore the source of שוכן אתם – אחת בשנה and the possibility of any connection to הקב"ה at all in an imperfect world. By defining Space for us it is truly שבת שבתון going beyond the simple רשויות השבת and speaks to our most profound contradictions and confusions. We are both the איש עתי and the one who is no longer even human (וכל אד"ם לא יהיה באהל מועד), we are both מחיה חיים oriented and ועניתם נפשותיכם simultaneously. SHABBAT: The privilege of being offered the opportunity to keep and experience Shabbat is itself the complete vindication of significance of the human life, and obviates any need for anything else: כל מלאכתך עשויה which in Creations terms meant literally that, and thus must mean the same experientially to a human. Real Creation exists only in מנוחה and thus there needs to be a recognition that חיבה is the essence of the place for yourself, a חיבה that must avoid taking itself too seriously. In מנוחת שבת even God כביכול allows the כל אשר עשה והנה טוב מאד to take its own direction and to be itself and thus becomes Himself חביב כביכול. This ברכה which is entirely in terms of הכנה in terms of מן, is the essence of Moshe as is יום הכיפורים and ultimately Purim itself. VAYIKRA: The incorporation of all משכן issues of חיבה and Creation, אותיות שנבראו שמים וארץ, into the חיבה of the communication, and its being dependent on the relationship to ויקר-בלעם. The deeper the relationship to קרי, the deeper relationship to קריאה. Only one who fully knows the extent of the meaninglessness of alternative explanations of reality, of how they all melt away into קרי and קו ירוק, recognize that from אלה פקודי – אלה תולדות שמים וארץ we turn our backs on תוהו, just as the essence of the Brit in ויקרא is the rejection of קרי in הליכה בקרי, and its complete (almost) rejection within יום כפור other than but in Purim we have the first full קיימו וקיבלו היהודים which is really itself the transformation of יום כיפור into ענג in עולם התיקון which is absolute גאולה, the essence of ספר שמות and the conclusion of the הסתר אסתיר – פני הגאולה. Only one who accepts that the only accessible entry into existence is the acceptance of קריאה even in terms of having consciousness itself, of recognizing that the production of information in the universe itself would be better served by total קרי than by entropy, and that only קריאה is what we call information, it being “meaningful” in some way, can escape the absurdity of בלעם and רגע, the one who can insist that all קריאה of even בהמה where it all begins, is ultimately meaningless, the ultimate קרי of post-modernism. For in terms of Shannon’s information theories, any “meaning” in antithetical to information because it is necessarily more entropic if it seems meaningful to us! It is as Glieck points out. The way that חיבה – מנוחה – ויכולו – מ"ן – הכנה implies that the great plans of an אדם are never as important as allowing, as הכנה which is all Esther did, as searching for what could be most חביב ויפה להקב"ה – רחי ניחוח . The עבודה of Esther was filthy in every way, pure קרי, and the קריאה is all that counts, just as it must for everyone. But it becomes a מקור הגאולה to be מסמך לגאולה. Rabbi Weinberg 2026-05-20 09:45:36am The Experience of Being - Astonishing to discover that a parasha which essentially consists of one message only, “And they did it!” repeated ויעש again and again, should hold within it the most profound elements of a restructured Torah and new world of new Moshe! And though we asked all the right questions and developed the approaches to an answer, it took the רבינו בחיי to deal fully with the issues fully—he even bases himself on the same מקורות that we discovered. Nowhere is it more important than here to establish what the point of all the repetition is, for a simple ויעש ככל אשר צוה משה would have sufficed, as even Rashi leaves out any new information, simply saying: רש"י על שמות פרק לה פסוק ה כבר פירשתי נדבת המשכן ומלאכתו במקום צוואתם. Nowhere does the definition of what Torah consists of become more clear than in a parasha with little actual “teachings”, nowhere than immediately after the saga of the עגל is more appropriate to discover the relationship of מעשה בראשית and the original צל סוכת בראשית than in the relationship of בצל אל to a newly positioned משה. And it turns out that the redefinition of the position and purpose of a Torah that is based on דברי"ם – אלה הדברים – על פי הדברים, a Torah that is recreated every הקהל to reconstruct this ויקהל משה, the essential rebuilding of the ויקהלו על אהרון to create an עגל and an ersatz-Moshe out of the אל מדעתם, yes, it turn out that the redefinition in terms of the relationship to הקב"ה is כביכול linked to the very re-description of Torah in terms of Moshe! The only way to deal with the inordinate amount of repetition and detail in the Mishkan is to recognize that the criterion for the Torah is not the information per se, but the “experience” of the information on the part of הקב”ה just as דברים represents the experience of the information for Moshe. In sharing the experience we share infinitely more than the data, in exactly the way that consciousness per se is infinitely more than data, being the experience of the data as an organism. The essential distinction of חכמה באומות תאמין תורה באומות אל תאמין lies in this, for as has already been made clear in an equally astounding manner by אבן עזרא exactly where it makes the most sense, there is no point in the intellectual content of Torah or any חכמה, as יחשבו כי המעשה העיקר. ואיננו רק הלבב והמעשה והלבב והלשון להרגיל. וכן כתוב בפיך ובלבבך לעשותו וקדמונינו אמרו רחמנא לבא בעי. ושרש כל המצות עד שיאהב את השם בכל נפשו וידבק בו וזה לא יהיה שלם אם לא יכיר מעשי השם בעליונים ובשפלים וידע דרכיו. וככה אמר הנביא כי אם בזאת יתהלל המתהלל השכל וידוע אותי. אז יתברר לו כי השם עושה חסד משפט וצדקה בארץ ולא יוכל לדעת השם אם לא ידע נפשו ונשמתו וגופו. כי כל מי שלא ידע מהות נפשו חכמת מה (אבן עזרא על שמות פרק לא פסוק יח ) and only the sharing of consciousness which entails the experience of Being can be meaningful, in which case what was meant to be an expression of אור פניך which is אור הגנוז would have meant the information within the context of מסוף העולם עד סופו must now be accessed through the reconstruction of another mind, the experiences of Moshe himself. This is the rediscovery of love that brings the Rambam to redefine אהבה through Moshe as an experiential awareness rather than an active מצוה- וכיצד הוא הדרך לאהבתו וליראתו. Thus יפה שיחתן של עבדי אבות לפני המקום, or חביבות is another element in experience. But most striking is the way that the greatest focus is always upon the problems linked to the fundamental relationship to this sharing, such that the most חביב לפני המקום is watching the process of self-discovery and the growth of לב and passion. The mistakes of אחיתופל וירבעם ודואג in their hearts are profoundly part of this story all the way at the beginning, and it is precisely the confusion of מינות in which consciousness is believed to exist in glorious isolation, that all the horror begins. So the camera stops on אדם בגן עדן וחוה, on סיני-עגל-משכן or on נדב ואביהו and on every striking step of responsiveness of a Creation that can lead to ישמח ה’ במעשיו. Rabbi Weinberg 2026-05-20 09:45:36am The Experience of Being - Astonishing to discover that a parasha which essentially consists of one message only, “And they did it!” repeated ויעש again and again, should hold within it the most profound elements of a restructured Torah and new world of new Moshe! And though we asked all the right questions and developed the approaches to an answer, it took the רבינו בחיי to deal fully with the issues fully—he even bases himself on the same מקורות that we discovered. Nowhere is it more important than here to establish what the point of all the repetition is, for a simple ויעש ככל אשר צוה משה would have sufficed, as even Rashi leaves out any new information, simply saying: רש"י על שמות פרק לה פסוק ה כבר פירשתי נדבת המשכן ומלאכתו במקום צוואתם. Nowhere does the definition of what Torah consists of become more clear than in a parasha with little actual “teachings”, nowhere than immediately after the saga of the עגל is more appropriate to discover the relationship of מעשה בראשית and the original צל סוכת בראשית than in the relationship of בצל אל to a newly positioned משה. And it turns out that the redefinition of the position and purpose of a Torah that is based on דברי"ם – אלה הדברים – על פי הדברים, a Torah that is recreated every הקהל to reconstruct this ויקהל משה, the essential rebuilding of the ויקהלו על אהרון to create an עגל and an ersatz-Moshe out of the אל מדעתם, yes, it turn out that the redefinition in terms of the relationship to הקב"ה is כביכול linked to the very re-description of Torah in terms of Moshe! The only way to deal with the inordinate amount of repetition and detail in the Mishkan is to recognize that the criterion for the Torah is not the information per se, but the “experience” of the information on the part of הקב”ה just as דברים represents the experience of the information for Moshe. In sharing the experience we share infinitely more than the data, in exactly the way that consciousness per se is infinitely more than data, being the experience of the data as an organism. The essential distinction of חכמה באומות תאמין תורה באומות אל תאמין lies in this, for as has already been made clear in an equally astounding manner by אבן עזרא exactly where it makes the most sense, there is no point in the intellectual content of Torah or any חכמה, as יחשבו כי המעשה העיקר. ואיננו רק הלבב והמעשה והלבב והלשון להרגיל. וכן כתוב בפיך ובלבבך לעשותו וקדמונינו אמרו רחמנא לבא בעי. ושרש כל המצות עד שיאהב את השם בכל נפשו וידבק בו וזה לא יהיה שלם אם לא יכיר מעשי השם בעליונים ובשפלים וידע דרכיו. וככה אמר הנביא כי אם בזאת יתהלל המתהלל השכל וידוע אותי. אז יתברר לו כי השם עושה חסד משפט וצדקה בארץ ולא יוכל לדעת השם אם לא ידע נפשו ונשמתו וגופו. כי כל מי שלא ידע מהות נפשו חכמת מה (אבן עזרא על שמות פרק לא פסוק יח ) and only the sharing of consciousness which entails the experience of Being can be meaningful, in which case what was meant to be an expression of אור פניך which is אור הגנוז would have meant the information within the context of מסוף העולם עד סופו must now be accessed through the reconstruction of another mind, the experiences of Moshe himself. This is the rediscovery of love that brings the Rambam to redefine אהבה through Moshe as an experiential awareness rather than an active מצוה- וכיצד הוא הדרך לאהבתו וליראתו. Thus יפה שיחתן של עבדי אבות לפני המקום, or חביבות is another element in experience. But most striking is the way that the greatest focus is always upon the problems linked to the fundamental relationship to this sharing, such that the most חביב לפני המקום is watching the process of self-discovery and the growth of לב and passion. The mistakes of אחיתופל וירבעם ודואג in their hearts are profoundly part of this story all the way at the beginning, and it is precisely the confusion of מינות in which consciousness is believed to exist in glorious isolation, that all the horror begins. So the camera stops on אדם בגן עדן וחוה, on סיני-עגל-משכן or on נדב ואביהו and on every striking step of responsiveness of a Creation that can lead to ישמח ה’ במעשיו. Rabbi Weinberg 2026-05-20 09:45:36am Sefer HaGeulah ספר הגאולה - Understanding the true nature of גאולה and its continuum with גאולת יובל וגאולת עולם וספר רות, the end of הסתר פני הגאולה is a different level of תיקון in which everything must find its place and little problems like עגל הזהב ויצר הרע are swallowed in stride. The book as a whole, from שמות הכוכבים and ראשית to שמות ישראל to שמות חלקי פקודי (ספורנו), is now exposed as the complete structure of true גאולה in the ultimate sense: the fully functional species, at last, free, connected, at one with the continuum of Creation-to-fulfillment, capable of love, relationship, and ברית, just as in Ramban’s beautiful closing poem: ספר הגאולה אשר ה' אלהי ישראל בא בו לבני ישראל עם קרובו הושיעו מיד שונאו וגאלו מיד אויבו ואליו יבא באלפי שנאן ורכב רבוא לתת לו תורת אמת להנחיל יש את אוהבו בנה בית זבול לשכון שכינתו על כרובו ומקדש למקדש שהמלך במסבו. All that follows will be built only on this, even a מקדש השלישי that comes down בשלמות never to be destroyed would be built directly of the משכן, and indeed anything that was built of anything less, such as the מקדש שלמה ומקדש שני was destroyed, as Seforno points out so beautifully. Truly the ספר הגאולה in its entirety, describing the מעבדות לחירות משעיבוד לגאולה מאפילה לאור גדול , the essence of all that was משתנה, re-describing בראשית in its achievement of בני בכורי, בשביל ישראל שנקרא ראשית, in its vision of a free species בצלם אלוקים, of a planet capable of ואולך אתכם קוממיות – שתי קומות של אדם הראשון, an achievable and real world because of the רע העגל it incorporated almost כלאחר יד, swallowing it all into the rest of the story. No room here for נדב ואביהו, for the horrors of טומאה and נגעים and קללות, only אהבה והשראת השכינה, as the רבינו בחיי points out טוב ארוחת ירק ואהבה בה. The entire first parasha setumah is the description of the unique elements that make the משכן into an expression of נצח in each one its elements, and relates it to the במספ"ר שמו"ת which is what makes each individual in ישראל part of נצח. (Reminiscent of the Gr’a and the idea of building something that is entirely לשם שמים from its inception). But this makes a clean theme from שמות – ככוכבים המוציא במספר צבאם כולם בשמות יקרא - ספר ישעיה פרק מ - כו) שְׂאוּ מָרוֹם עֵינֵיכֶם וּרְאוּ מִי בָרָא אֵלֶּה הַמּוֹצִיא בְמִסְפָּר צְבָאָם לְכֻלָּם בְּשֵׁם יִקְרָא מֵרֹב אוֹנִים וְאַמִּיץ כֹּחַ אִישׁ לֹא נֶעְדָּר: The חכמת לב and the ארוחת ירק as opposed to the ראיית פנים וד' נכנסו לפרדם which is part of רבינו בחיי entire stress on פקידה, honesty, and simplicity, which is a remarkable take. For אין חכמה להשים אלא בפלך is no different here from all the חכמה and all the ל"ט מלאכות where the direct application is so different from the צירוף אותיות שנבראו בו and yet offers everyone a chance without מינות and כניסה לפרדס. Rabbi Weinberg 2026-05-20 09:45:36am Sefer HaGeulah ספר הגאולה - Understanding the true nature of גאולה and its continuum with גאולת יובל וגאולת עולם וספר רות, the end of הסתר פני הגאולה is a different level of תיקון in which everything must find its place and little problems like עגל הזהב ויצר הרע are swallowed in stride. The book as a whole, from שמות הכוכבים and ראשית to שמות ישראל to שמות חלקי פקודי (ספורנו), is now exposed as the complete structure of true גאולה in the ultimate sense: the fully functional species, at last, free, connected, at one with the continuum of Creation-to-fulfillment, capable of love, relationship, and ברית, just as in Ramban’s beautiful closing poem: ספר הגאולה אשר ה' אלהי ישראל בא בו לבני ישראל עם קרובו הושיעו מיד שונאו וגאלו מיד אויבו ואליו יבא באלפי שנאן ורכב רבוא לתת לו תורת אמת להנחיל יש את אוהבו בנה בית זבול לשכון שכינתו על כרובו ומקדש למקדש שהמלך במסבו. All that follows will be built only on this, even a מקדש השלישי that comes down בשלמות never to be destroyed would be built directly of the משכן, and indeed anything that was built of anything less, such as the מקדש שלמה ומקדש שני was destroyed, as Seforno points out so beautifully. Truly the ספר הגאולה in its entirety, describing the מעבדות לחירות משעיבוד לגאולה מאפילה לאור גדול , the essence of all that was משתנה, re-describing בראשית in its achievement of בני בכורי, בשביל ישראל שנקרא ראשית, in its vision of a free species בצלם אלוקים, of a planet capable of ואולך אתכם קוממיות – שתי קומות של אדם הראשון, an achievable and real world because of the רע העגל it incorporated almost כלאחר יד, swallowing it all into the rest of the story. No room here for נדב ואביהו, for the horrors of טומאה and נגעים and קללות, only אהבה והשראת השכינה, as the רבינו בחיי points out טוב ארוחת ירק ואהבה בה. The entire first parasha setumah is the description of the unique elements that make the משכן into an expression of נצח in each one its elements, and relates it to the במספ"ר שמו"ת which is what makes each individual in ישראל part of נצח. (Reminiscent of the Gr’a and the idea of building something that is entirely לשם שמים from its inception). But this makes a clean theme from שמות – ככוכבים המוציא במספר צבאם כולם בשמות יקרא - ספר ישעיה פרק מ - כו) שְׂאוּ מָרוֹם עֵינֵיכֶם וּרְאוּ מִי בָרָא אֵלֶּה הַמּוֹצִיא בְמִסְפָּר צְבָאָם לְכֻלָּם בְּשֵׁם יִקְרָא מֵרֹב אוֹנִים וְאַמִּיץ כֹּחַ אִישׁ לֹא נֶעְדָּר: The חכמת לב and the ארוחת ירק as opposed to the ראיית פנים וד' נכנסו לפרדם which is part of רבינו בחיי entire stress on פקידה, honesty, and simplicity, which is a remarkable take. For אין חכמה להשים אלא בפלך is no different here from all the חכמה and all the ל"ט מלאכות where the direct application is so different from the צירוף אותיות שנבראו בו and yet offers everyone a chance without מינות and כניסה לפרדס. Rabbi Weinberg 2026-05-20 09:45:36am Sefer HaGeulah ספר הגאולה - Understanding the true nature of גאולה and its continuum with גאולת יובל וגאולת עולם וספר רות, the end of הסתר פני הגאולה is a different level of תיקון in which everything must find its place and little problems like עגל הזהב ויצר הרע are swallowed in stride. The book as a whole, from שמות הכוכבים and ראשית to שמות ישראל to שמות חלקי פקודי (ספורנו), is now exposed as the complete structure of true גאולה in the ultimate sense: the fully functional species, at last, free, connected, at one with the continuum of Creation-to-fulfillment, capable of love, relationship, and ברית, just as in Ramban’s beautiful closing poem: ספר הגאולה אשר ה' אלהי ישראל בא בו לבני ישראל עם קרובו הושיעו מיד שונאו וגאלו מיד אויבו ואליו יבא באלפי שנאן ורכב רבוא לתת לו תורת אמת להנחיל יש את אוהבו בנה בית זבול לשכון שכינתו על כרובו ומקדש למקדש שהמלך במסבו. All that follows will be built only on this, even a מקדש השלישי that comes down בשלמות never to be destroyed would be built directly of the משכן, and indeed anything that was built of anything less, such as the מקדש שלמה ומקדש שני was destroyed, as Seforno points out so beautifully. Truly the ספר הגאולה in its entirety, describing the מעבדות לחירות משעיבוד לגאולה מאפילה לאור גדול , the essence of all that was משתנה, re-describing בראשית in its achievement of בני בכורי, בשביל ישראל שנקרא ראשית, in its vision of a free species בצלם אלוקים, of a planet capable of ואולך אתכם קוממיות – שתי קומות של אדם הראשון, an achievable and real world because of the רע העגל it incorporated almost כלאחר יד, swallowing it all into the rest of the story. No room here for נדב ואביהו, for the horrors of טומאה and נגעים and קללות, only אהבה והשראת השכינה, as the רבינו בחיי points out טוב ארוחת ירק ואהבה בה. The entire first parasha setumah is the description of the unique elements that make the משכן into an expression of נצח in each one its elements, and relates it to the במספ"ר שמו"ת which is what makes each individual in ישראל part of נצח. (Reminiscent of the Gr’a and the idea of building something that is entirely לשם שמים from its inception). But this makes a clean theme from שמות – ככוכבים המוציא במספר צבאם כולם בשמות יקרא - ספר ישעיה פרק מ - כו) שְׂאוּ מָרוֹם עֵינֵיכֶם וּרְאוּ מִי בָרָא אֵלֶּה הַמּוֹצִיא בְמִסְפָּר צְבָאָם לְכֻלָּם בְּשֵׁם יִקְרָא מֵרֹב אוֹנִים וְאַמִּיץ כֹּחַ אִישׁ לֹא נֶעְדָּר: The חכמת לב and the ארוחת ירק as opposed to the ראיית פנים וד' נכנסו לפרדם which is part of רבינו בחיי entire stress on פקידה, honesty, and simplicity, which is a remarkable take. For אין חכמה להשים אלא בפלך is no different here from all the חכמה and all the ל"ט מלאכות where the direct application is so different from the צירוף אותיות שנבראו בו and yet offers everyone a chance without מינות and כניסה לפרדס. Rabbi Weinberg 2026-05-20 09:45:36am Sefer HaGeulah ספר הגאולה - Understanding the true nature of גאולה and its continuum with גאולת יובל וגאולת עולם וספר רות, the end of הסתר פני הגאולה is a different level of תיקון in which everything must find its place and little problems like עגל הזהב ויצר הרע are swallowed in stride. The book as a whole, from שמות הכוכבים and ראשית to שמות ישראל to שמות חלקי פקודי (ספורנו), is now exposed as the complete structure of true גאולה in the ultimate sense: the fully functional species, at last, free, connected, at one with the continuum of Creation-to-fulfillment, capable of love, relationship, and ברית, just as in Ramban’s beautiful closing poem: ספר הגאולה אשר ה' אלהי ישראל בא בו לבני ישראל עם קרובו הושיעו מיד שונאו וגאלו מיד אויבו ואליו יבא באלפי שנאן ורכב רבוא לתת לו תורת אמת להנחיל יש את אוהבו בנה בית זבול לשכון שכינתו על כרובו ומקדש למקדש שהמלך במסבו. All that follows will be built only on this, even a מקדש השלישי that comes down בשלמות never to be destroyed would be built directly of the משכן, and indeed anything that was built of anything less, such as the מקדש שלמה ומקדש שני was destroyed, as Seforno points out so beautifully. Truly the ספר הגאולה in its entirety, describing the מעבדות לחירות משעיבוד לגאולה מאפילה לאור גדול , the essence of all that was משתנה, re-describing בראשית in its achievement of בני בכורי, בשביל ישראל שנקרא ראשית, in its vision of a free species בצלם אלוקים, of a planet capable of ואולך אתכם קוממיות – שתי קומות של אדם הראשון, an achievable and real world because of the רע העגל it incorporated almost כלאחר יד, swallowing it all into the rest of the story. No room here for נדב ואביהו, for the horrors of טומאה and נגעים and קללות, only אהבה והשראת השכינה, as the רבינו בחיי points out טוב ארוחת ירק ואהבה בה. The entire first parasha setumah is the description of the unique elements that make the משכן into an expression of נצח in each one its elements, and relates it to the במספ"ר שמו"ת which is what makes each individual in ישראל part of נצח. (Reminiscent of the Gr’a and the idea of building something that is entirely לשם שמים from its inception). But this makes a clean theme from שמות – ככוכבים המוציא במספר צבאם כולם בשמות יקרא - ספר ישעיה פרק מ - כו) שְׂאוּ מָרוֹם עֵינֵיכֶם וּרְאוּ מִי בָרָא אֵלֶּה הַמּוֹצִיא בְמִסְפָּר צְבָאָם לְכֻלָּם בְּשֵׁם יִקְרָא מֵרֹב אוֹנִים וְאַמִּיץ כֹּחַ אִישׁ לֹא נֶעְדָּר: The חכמת לב and the ארוחת ירק as opposed to the ראיית פנים וד' נכנסו לפרדם which is part of רבינו בחיי entire stress on פקידה, honesty, and simplicity, which is a remarkable take. For אין חכמה להשים אלא בפלך is no different here from all the חכמה and all the ל"ט מלאכות where the direct application is so different from the צירוף אותיות שנבראו בו and yet offers everyone a chance without מינות and כניסה לפרדס. Rabbi Weinberg 2026-05-20 09:45:36am Moshe Resurgent - Theme: Ki-Tisa - 5774 Moshe Resurgent Developing from a Moshe who was only זה משה האיש אשר העלנו מארץ מצרים into a משה עמו as a קיום of the ואעשך לגוי גדול and at last a זכרו תורת משה completely redefines the nation’s relationship not only to him, but to הקב"ה and to Torah itself. What an irony that the one who had no patience is the one who creates patience, calling on בלכתך and on נושא עון. It was Moshe after all who provided both the מזה ומזה הם כתובים, the פנים and the וראית את אחורי; Moshe who insisted that Micha was ready (so he provides the טס) and that the ערב רב was ready (who create the עגל), Moshe who claimed תשובה לדבר זה שמעתי, Moshe who claimed that they could handle it when they insisted עמוד אתה מול האלהים, Moshe who was hurt by their lack of אהבת ה' when הקב"ה says מי יתן that they should have this יראה, Moshe who creates the שלשת ימי הגבלה, Moshe who is בודקן כסוטות and who therefore uses the אל קנא as the קנאה ונסתרה. The two Moshes are similar to the two Creation narratives, the Two לוחות, the Two Torot, the פנים ואחור, the בעתה and the אחישנה; the הר סיהי and the קיימו וקל which amazingly says Zohar is only him! The beginning of a Torah that is in its essence biographical is here, with the comment of the Ibn Ezra that borders on רוח הקודש of how personal knowledge is most important to Torah because רחמנא ליבא בעי. The integration of world and Torah within the protoplasm of an אדם מכיר ומיחד means that it is possible to bring a פנים to תורה that enables a פנים על פנים according to ones own מדרגה and I seas that is expressed by some of the ראשונים in explaining the experience of ראתה שפחה על הים. The only solution to the level so הסתר פנים that demands the separation of ופני לא ייראו the way the Zohar Chadash explains (that the only access now to the פנים של תורה is through the תורה שבעל פה) For the first time we have the recognition that the isolated middot of Moshe and Aharon, the breakdown of the חיבור of נצח והוד each of which separately must create an עגל and are addressable only as the uniquely individual, the biographical, becomes the real modality of relationship and the answer to היש ה בקרבנו אם אין and makes possible a פנים אל פנים which reconstructs לוחות ושברי לוחות and משהו אהרון בבדי הארון . This is new sense of הנה מה טוב ומה נעים such the par shirt that until now gave a separate שלמטת to Moshe and to Aharon, now becomes the completion of huge togetherness of the גם יחד. אין אדם עומד על דברי תורה אלא אם כן נכשל implies that for the first time we can actually witness the reality at last and an see what was never seen before as beneficiaries of the totality of failures of the generations. The fact that Yehoshua is affected through לא ימים מתוך האהל only proves the no matter the personal דרגה, no matter that he even had the עדיים still as Zohar points out, the אהל is what is definitive. The attempt to protect it by taking it out of the מחנה was doomed to failure initially, but is the beginning of מקדש שלישי which must include all the דורות and their experiences. The distinction of the entirety of the experience, explains the Bousbib effect, the profound antagonism of the Old World to the power of the new, the potential explosion between מלכיצדק ואברהם. It is as profound a שנאה as anti-semitics itself, of גדול שנאה ששונא עם הארץ לת"ח וגו' Rabbi Weinberg 2026-05-20 09:45:36am Moshe Resurgent - Theme: Ki-Tisa - 5774 Moshe Resurgent Developing from a Moshe who was only זה משה האיש אשר העלנו מארץ מצרים into a משה עמו as a קיום of the ואעשך לגוי גדול and at last a זכרו תורת משה completely redefines the nation’s relationship not only to him, but to הקב"ה and to Torah itself. What an irony that the one who had no patience is the one who creates patience, calling on בלכתך and on נושא עון. It was Moshe after all who provided both the מזה ומזה הם כתובים, the פנים and the וראית את אחורי; Moshe who insisted that Micha was ready (so he provides the טס) and that the ערב רב was ready (who create the עגל), Moshe who claimed תשובה לדבר זה שמעתי, Moshe who claimed that they could handle it when they insisted עמוד אתה מול האלהים, Moshe who was hurt by their lack of אהבת ה' when הקב"ה says מי יתן that they should have this יראה, Moshe who creates the שלשת ימי הגבלה, Moshe who is בודקן כסוטות and who therefore uses the אל קנא as the קנאה ונסתרה. The two Moshes are similar to the two Creation narratives, the Two לוחות, the Two Torot, the פנים ואחור, the בעתה and the אחישנה; the הר סיהי and the קיימו וקל which amazingly says Zohar is only him! The beginning of a Torah that is in its essence biographical is here, with the comment of the Ibn Ezra that borders on רוח הקודש of how personal knowledge is most important to Torah because רחמנא ליבא בעי. The integration of world and Torah within the protoplasm of an אדם מכיר ומיחד means that it is possible to bring a פנים to תורה that enables a פנים על פנים according to ones own מדרגה and I seas that is expressed by some of the ראשונים in explaining the experience of ראתה שפחה על הים. The only solution to the level so הסתר פנים that demands the separation of ופני לא ייראו the way the Zohar Chadash explains (that the only access now to the פנים של תורה is through the תורה שבעל פה) For the first time we have the recognition that the isolated middot of Moshe and Aharon, the breakdown of the חיבור of נצח והוד each of which separately must create an עגל and are addressable only as the uniquely individual, the biographical, becomes the real modality of relationship and the answer to היש ה בקרבנו אם אין and makes possible a פנים אל פנים which reconstructs לוחות ושברי לוחות and משהו אהרון בבדי הארון . This is new sense of הנה מה טוב ומה נעים such the par shirt that until now gave a separate שלמטת to Moshe and to Aharon, now becomes the completion of huge togetherness of the גם יחד. אין אדם עומד על דברי תורה אלא אם כן נכשל implies that for the first time we can actually witness the reality at last and an see what was never seen before as beneficiaries of the totality of failures of the generations. The fact that Yehoshua is affected through לא ימים מתוך האהל only proves the no matter the personal דרגה, no matter that he even had the עדיים still as Zohar points out, the אהל is what is definitive. The attempt to protect it by taking it out of the מחנה was doomed to failure initially, but is the beginning of מקדש שלישי which must include all the דורות and their experiences. The distinction of the entirety of the experience, explains the Bousbib effect, the profound antagonism of the Old World to the power of the new, the potential explosion between מלכיצדק ואברהם. It is as profound a שנאה as anti-semitics itself, of גדול שנאה ששונא עם הארץ לת"ח וגו' Rabbi Weinberg 2026-05-20 09:45:36am Moshe Resurgent - Theme: Ki-Tisa - 5774 Moshe Resurgent Developing from a Moshe who was only זה משה האיש אשר העלנו מארץ מצרים into a משה עמו as a קיום of the ואעשך לגוי גדול and at last a זכרו תורת משה completely redefines the nation’s relationship not only to him, but to הקב"ה and to Torah itself. What an irony that the one who had no patience is the one who creates patience, calling on בלכתך and on נושא עון. It was Moshe after all who provided both the מזה ומזה הם כתובים, the פנים and the וראית את אחורי; Moshe who insisted that Micha was ready (so he provides the טס) and that the ערב רב was ready (who create the עגל), Moshe who claimed תשובה לדבר זה שמעתי, Moshe who claimed that they could handle it when they insisted עמוד אתה מול האלהים, Moshe who was hurt by their lack of אהבת ה' when הקב"ה says מי יתן that they should have this יראה, Moshe who creates the שלשת ימי הגבלה, Moshe who is בודקן כסוטות and who therefore uses the אל קנא as the קנאה ונסתרה. The two Moshes are similar to the two Creation narratives, the Two לוחות, the Two Torot, the פנים ואחור, the בעתה and the אחישנה; the הר סיהי and the קיימו וקל which amazingly says Zohar is only him! The beginning of a Torah that is in its essence biographical is here, with the comment of the Ibn Ezra that borders on רוח הקודש of how personal knowledge is most important to Torah because רחמנא ליבא בעי. The integration of world and Torah within the protoplasm of an אדם מכיר ומיחד means that it is possible to bring a פנים to תורה that enables a פנים על פנים according to ones own מדרגה and I seas that is expressed by some of the ראשונים in explaining the experience of ראתה שפחה על הים. The only solution to the level so הסתר פנים that demands the separation of ופני לא ייראו the way the Zohar Chadash explains (that the only access now to the פנים של תורה is through the תורה שבעל פה) For the first time we have the recognition that the isolated middot of Moshe and Aharon, the breakdown of the חיבור of נצח והוד each of which separately must create an עגל and are addressable only as the uniquely individual, the biographical, becomes the real modality of relationship and the answer to היש ה בקרבנו אם אין and makes possible a פנים אל פנים which reconstructs לוחות ושברי לוחות and משהו אהרון בבדי הארון . This is new sense of הנה מה טוב ומה נעים such the par shirt that until now gave a separate שלמטת to Moshe and to Aharon, now becomes the completion of huge togetherness of the גם יחד. אין אדם עומד על דברי תורה אלא אם כן נכשל implies that for the first time we can actually witness the reality at last and an see what was never seen before as beneficiaries of the totality of failures of the generations. The fact that Yehoshua is affected through לא ימים מתוך האהל only proves the no matter the personal דרגה, no matter that he even had the עדיים still as Zohar points out, the אהל is what is definitive. The attempt to protect it by taking it out of the מחנה was doomed to failure initially, but is the beginning of מקדש שלישי which must include all the דורות and their experiences. The distinction of the entirety of the experience, explains the Bousbib effect, the profound antagonism of the Old World to the power of the new, the potential explosion between מלכיצדק ואברהם. It is as profound a שנאה as anti-semitics itself, of גדול שנאה ששונא עם הארץ לת"ח וגו' Rabbi Weinberg 2026-05-20 09:45:36am From Chanuka to Purim: צרכי גבוה - This leap year instead of the focus on what would have been פרשת זכור we shall focus on the transition of Chanuka to Purim, from נרות to קטורת וראשי בשמים, from אהרון to Moshe, from הוד to נצח, and understand how קיימו וקיבלו requires קדימת חנוכה and how without the simplicity of pure happiness in עבודה and only from there is it possible to have any connection to a תורת ה' תמימה משמחי לב, and in that relationship lies the real hope of זכרון ומחיית עמלק for only the difference between opportunistic החזיקה במבושיו and opportunistic ומי יודע אם לעת כזאת is there real freedom, real uniqueness, real שמחה, real עבודה and a Torah that is not סם המוות. Einstein’s “Coincidence is God’s way of remaining anonymous” puts very well what Amalek builds on: strange patterns that relate to the emergence of complexity, but always without a name. But surprisingly this would have been the meaning of Esther’s עבודה as well, for there is no חביבות and no choice of the specific without a violation of the ידיעה-בחירה issue, without a violation of the whole nature of השתדלות והשגחה. Here the parasha tells us that the entire point is the ability to conceive of לדעת...לשכני בתוכם, the complete opposite of anonymity, the recognition that there can be freedom and Torah and an understanding of יציאת מצרים only with an appreciation of the לשכני בתוכם as being the only meaning in the יציאה, understanding (in the words of Ramban and Rabbeinu Bachya) that the השראת השכינה is a צורך גבוה and not a צורך הדיוט, the essence of אשר בך אתפאר, there is no understanding of the innate connection of ידיעה to בחירה and therefor there can be no real solution to the ומ"י יודע as the מ"י זאת עולה מן המדבר מקוטר"ת מו"ר which becomes מור דרו"ר מרדכי. This aspect of אהרן relates to his acceptance of שמחה and to the opportunity of pure חביבות which is central to the nature of שמחה של מצוה and the way that באהבת האל אשר צוה בהן is built in to the nature of the simple acceptance of a shared חביבות which takes for granted the interrelationship of the choice and the offered opportunity, and the minimal footprint, the לבושה=לא בושה and the שמן יורד על פי מדו"תיו that demands that it must be כלום מעשה ב"א לידך which is the יקר"א קן צפור. This is the opposite of קנאה and fixes the מחלוקת, fixes the בגדי שאול ונצח and allows the בגדי כהונה to be part of the defeat of אחשורוש in נצ"ח though their own application is in הוד. This is the centrality of the תלמחדחו של משה issue in חנוכה and his connection to יום הכיפורים וק"ח לך לטובתך והנאתך here in this deep parasha of אהרון for even with זכרון the יקוב הדין את ההר ומדת הדין of the קטורת is a gift to Moshe not to אהרון though the application of ויעמוד בין המתים ובין החיים is achieved only by Aharon. Rabbi Weinberg 2026-05-20 09:45:36am From Chanuka to Purim: צרכי גבוה - This leap year instead of the focus on what would have been פרשת זכור we shall focus on the transition of Chanuka to Purim, from נרות to קטורת וראשי בשמים, from אהרון to Moshe, from הוד to נצח, and understand how קיימו וקיבלו requires קדימת חנוכה and how without the simplicity of pure happiness in עבודה and only from there is it possible to have any connection to a תורת ה' תמימה משמחי לב, and in that relationship lies the real hope of זכרון ומחיית עמלק for only the difference between opportunistic החזיקה במבושיו and opportunistic ומי יודע אם לעת כזאת is there real freedom, real uniqueness, real שמחה, real עבודה and a Torah that is not סם המוות. Einstein’s “Coincidence is God’s way of remaining anonymous” puts very well what Amalek builds on: strange patterns that relate to the emergence of complexity, but always without a name. But surprisingly this would have been the meaning of Esther’s עבודה as well, for there is no חביבות and no choice of the specific without a violation of the ידיעה-בחירה issue, without a violation of the whole nature of השתדלות והשגחה. Here the parasha tells us that the entire point is the ability to conceive of לדעת...לשכני בתוכם, the complete opposite of anonymity, the recognition that there can be freedom and Torah and an understanding of יציאת מצרים only with an appreciation of the לשכני בתוכם as being the only meaning in the יציאה, understanding (in the words of Ramban and Rabbeinu Bachya) that the השראת השכינה is a צורך גבוה and not a צורך הדיוט, the essence of אשר בך אתפאר, there is no understanding of the innate connection of ידיעה to בחירה and therefor there can be no real solution to the ומ"י יודע as the מ"י זאת עולה מן המדבר מקוטר"ת מו"ר which becomes מור דרו"ר מרדכי. This aspect of אהרן relates to his acceptance of שמחה and to the opportunity of pure חביבות which is central to the nature of שמחה של מצוה and the way that באהבת האל אשר צוה בהן is built in to the nature of the simple acceptance of a shared חביבות which takes for granted the interrelationship of the choice and the offered opportunity, and the minimal footprint, the לבושה=לא בושה and the שמן יורד על פי מדו"תיו that demands that it must be כלום מעשה ב"א לידך which is the יקר"א קן צפור. This is the opposite of קנאה and fixes the מחלוקת, fixes the בגדי שאול ונצח and allows the בגדי כהונה to be part of the defeat of אחשורוש in נצ"ח though their own application is in הוד. This is the centrality of the תלמחדחו של משה issue in חנוכה and his connection to יום הכיפורים וק"ח לך לטובתך והנאתך here in this deep parasha of אהרון for even with זכרון the יקוב הדין את ההר ומדת הדין of the קטורת is a gift to Moshe not to אהרון though the application of ויעמוד בין המתים ובין החיים is achieved only by Aharon. Rabbi Weinberg 2026-05-20 09:45:36am From Chanuka to Purim: צרכי גבוה - This leap year instead of the focus on what would have been פרשת זכור we shall focus on the transition of Chanuka to Purim, from נרות to קטורת וראשי בשמים, from אהרון to Moshe, from הוד to נצח, and understand how קיימו וקיבלו requires קדימת חנוכה and how without the simplicity of pure happiness in עבודה and only from there is it possible to have any connection to a תורת ה' תמימה משמחי לב, and in that relationship lies the real hope of זכרון ומחיית עמלק for only the difference between opportunistic החזיקה במבושיו and opportunistic ומי יודע אם לעת כזאת is there real freedom, real uniqueness, real שמחה, real עבודה and a Torah that is not סם המוות. Einstein’s “Coincidence is God’s way of remaining anonymous” puts very well what Amalek builds on: strange patterns that relate to the emergence of complexity, but always without a name. But surprisingly this would have been the meaning of Esther’s עבודה as well, for there is no חביבות and no choice of the specific without a violation of the ידיעה-בחירה issue, without a violation of the whole nature of השתדלות והשגחה. Here the parasha tells us that the entire point is the ability to conceive of לדעת...לשכני בתוכם, the complete opposite of anonymity, the recognition that there can be freedom and Torah and an understanding of יציאת מצרים only with an appreciation of the לשכני בתוכם as being the only meaning in the יציאה, understanding (in the words of Ramban and Rabbeinu Bachya) that the השראת השכינה is a צורך גבוה and not a צורך הדיוט, the essence of אשר בך אתפאר, there is no understanding of the innate connection of ידיעה to בחירה and therefor there can be no real solution to the ומ"י יודע as the מ"י זאת עולה מן המדבר מקוטר"ת מו"ר which becomes מור דרו"ר מרדכי. This aspect of אהרן relates to his acceptance of שמחה and to the opportunity of pure חביבות which is central to the nature of שמחה של מצוה and the way that באהבת האל אשר צוה בהן is built in to the nature of the simple acceptance of a shared חביבות which takes for granted the interrelationship of the choice and the offered opportunity, and the minimal footprint, the לבושה=לא בושה and the שמן יורד על פי מדו"תיו that demands that it must be כלום מעשה ב"א לידך which is the יקר"א קן צפור. This is the opposite of קנאה and fixes the מחלוקת, fixes the בגדי שאול ונצח and allows the בגדי כהונה to be part of the defeat of אחשורוש in נצ"ח though their own application is in הוד. This is the centrality of the תלמחדחו של משה issue in חנוכה and his connection to יום הכיפורים וק"ח לך לטובתך והנאתך here in this deep parasha of אהרון for even with זכרון the יקוב הדין את ההר ומדת הדין of the קטורת is a gift to Moshe not to אהרון though the application of ויעמוד בין המתים ובין החיים is achieved only by Aharon. Rabbi Weinberg 2026-05-20 09:45:36am From Chanuka to Purim: צרכי גבוה - This leap year instead of the focus on what would have been פרשת זכור we shall focus on the transition of Chanuka to Purim, from נרות to קטורת וראשי בשמים, from אהרון to Moshe, from הוד to נצח, and understand how קיימו וקיבלו requires קדימת חנוכה and how without the simplicity of pure happiness in עבודה and only from there is it possible to have any connection to a תורת ה' תמימה משמחי לב, and in that relationship lies the real hope of זכרון ומחיית עמלק for only the difference between opportunistic החזיקה במבושיו and opportunistic ומי יודע אם לעת כזאת is there real freedom, real uniqueness, real שמחה, real עבודה and a Torah that is not סם המוות. Einstein’s “Coincidence is God’s way of remaining anonymous” puts very well what Amalek builds on: strange patterns that relate to the emergence of complexity, but always without a name. But surprisingly this would have been the meaning of Esther’s עבודה as well, for there is no חביבות and no choice of the specific without a violation of the ידיעה-בחירה issue, without a violation of the whole nature of השתדלות והשגחה. Here the parasha tells us that the entire point is the ability to conceive of לדעת...לשכני בתוכם, the complete opposite of anonymity, the recognition that there can be freedom and Torah and an understanding of יציאת מצרים only with an appreciation of the לשכני בתוכם as being the only meaning in the יציאה, understanding (in the words of Ramban and Rabbeinu Bachya) that the השראת השכינה is a צורך גבוה and not a צורך הדיוט, the essence of אשר בך אתפאר, there is no understanding of the innate connection of ידיעה to בחירה and therefor there can be no real solution to the ומ"י יודע as the מ"י זאת עולה מן המדבר מקוטר"ת מו"ר which becomes מור דרו"ר מרדכי. This aspect of אהרן relates to his acceptance of שמחה and to the opportunity of pure חביבות which is central to the nature of שמחה של מצוה and the way that באהבת האל אשר צוה בהן is built in to the nature of the simple acceptance of a shared חביבות which takes for granted the interrelationship of the choice and the offered opportunity, and the minimal footprint, the לבושה=לא בושה and the שמן יורד על פי מדו"תיו that demands that it must be כלום מעשה ב"א לידך which is the יקר"א קן צפור. This is the opposite of קנאה and fixes the מחלוקת, fixes the בגדי שאול ונצח and allows the בגדי כהונה to be part of the defeat of אחשורוש in נצ"ח though their own application is in הוד. This is the centrality of the תלמחדחו של משה issue in חנוכה and his connection to יום הכיפורים וק"ח לך לטובתך והנאתך here in this deep parasha of אהרון for even with זכרון the יקוב הדין את ההר ומדת הדין of the קטורת is a gift to Moshe not to אהרון though the application of ויעמוד בין המתים ובין החיים is achieved only by Aharon. Rabbi Weinberg 2026-05-20 09:45:36am Faces of Eve - נעו מעגולתיה is not simply a description of אין מוקדם ומאוחר בתורה but a complete dealing with the nature of chaos and multiplicities, in Torah, in Life, in Identities. The nature of בית חיינו is central to the Mishkan in its meaning of lives even for one individual, and this is how it is the place of משוש כל הארץ, of כיפה של חשבונות, of the antithesis to the chaos and קרירות וספק of עמלק and the רג"ע of בלעם. The continuous interweaving of Mishkan and Torah means that to understand Torah and הר סיני we need to relate to Mishkan, just as we need to understand the downfall of Amalek both through the בית-משכן and through Torah. Amalek, chaos, ספק and reconstruction of Mikdash and Torah, in הדר קיבלוה and in ויסעו מרפידים. Chaos, צניעות, Mishkan, footprint, ולא יתבוששו. There are real multiple personalities, quite aside from the time/space selves along the line of life, and quite aside from the complete might-have-been-lives in other universes that still somehow get expressed in the self-that-is, there are real multiple selves hidden within the way that the life we characterize as our own is only one construct out of many, such that the self that one wife knows is not necessarily meant to be consistent with other modalities of experiencing life. Recognized that the more complex and the broader the consciousness the more the totally different identities that would exist, and that the mistaken idea of “integrated” identity is usually accomplished at the cost of repression of the others so that the “main” one of the faces of Eve takes over, a sloughing away process that is similar to the way that the neuronal connections of the brain are formed early in life. The joys of ייחוד can only come through a perception of Mishkan and its relationship of ויקחו לי - יקחו אותי and the nature of a gift being a gift of self, sharing that sense of totality, which is the actual תיקון for the הן נקרא ולא נבעת הן נקרא ולא נבעת לטובה כל נדיב לב לרעה ויתפרקו כל העם for the נדבה לעגל is the gift of a separated piece of self, whereas the only meaning of a gift נדבת לב is that it comes of the same source of the Mishkan itself, which allows for the entire essence of the צמצום השכינה בין הכרובים for it means that through that יחוד it is ALL there! Within ourselves, then, we can become sharers of the entire universe, all present in the tiny moment of being Me. The Zohar asks if the שלמות יעקב truly was מאחד, why then do we find jealousy among his wives, answering that it was only קנאת סופרים. Which means that we are taking for granted that to share any part of the שלם would be to give over the sense of the Whole, which is very much what we feel in the presence of ייחוד השם — the incredible joy of being everything in our infinitesimal selves! Which means that if one successfully completes an integration of זעיר אנפין within oneself, one should be able to provide satisfaction with that personality which happens to be accessible to the other, and that other should be able to relate to it wholeheartedly. This goes far beyond the simple assertion that “this is the only full personality that I can share with you, and that you must recognize that there are other Selves that you must respect and not know”. True integration is accomplished only through the יעקב איש תם fullness of the תפארת translation of כבוד which is the לכבוד ולתפארת in the Mishkan, a true ייחוד and תמימות ואמת which is achievable and beyond doubt, the pure ידיו אמונה that allows the destruction of any sensitivity to Amalek’s doubts and זלזול The double meaning of ויקחו לי תרומה and the double level of מתנה ותרומה hinted at by Ramban implies that there is here the first mutual construction of קדושה וייחוד. This is important in an entirely new way given the context of achronicity of these parashot which we have discussed in the past, the central נעו מעגלותיה בל תדע, for there is here a multi-faceted קבלת התורה which meets a multi-faceted נתינת התורה discussed in this year’s יתרו analysis. For the first time, the meaning is not limited to the simple idea of ברית and mutuality in Presence, or מלכות or מקדש, but to the deepest elements of identity and the ability to relate to God, which means the essential ראשית and the nature of אדם and the multileveled Creation which is here repeated on הר סיני with all the same elements of freedom and immortality. What we have taken for בינוני confusion and the simple integrative power of תשובה is actually far more complex, for it needs to explain איני אותו האיש though we know that this cannot literally be true or there would be no עונות נהפכות לזכויות. The application of נעו מעגלותיה to the reality of the chaotic and achronic nature of human identity itself, the Faces of Eve that appear when there is either no integration through ייחוד or insufficient suppression of the alternative lives within chaos. This is the deeper expression of וייצר of multiple יצירות of which the simple Dr. Jekyll and Mr. Hyde is only the overstated expression, but has universal appeal nonetheless. The impact of chaotic possibilities is usually not consciously experienced by most individuals, and increasing levels of confusion that accompany more complex individuals are explained away by them as the difficulty of choosing between broader options. But in fully aware individuals, the וייצר becomes a profound existential pain of אוי לי until the נעו מעגלותיה discovered through the process of ייחוד which is expressed here in the emergent משכן and the mutuality of the gifts which provide for the Ramban’s מרכבה and the כרובים which are the fully expressive component of the תרומה and כפרה for the עגל – יבוא זהב and conclude the משפטים description of the closing to קבלת התורה even before we know they exist! (another נעו מעגלותיה!) This is the essence of the כל רואה הזילוה the cheapening that others feel for what cannot be theirs, and this creates the self-involvement which destroys שמחה של מצוה as it did to דוד until he learned the dangers of כבוד עצמו חוטא ושוטה and he uses the exact language to tell מיכל who was ותבז אותו בלבה , for the בז לקטנות always works on the lowest levels of things, their connection to the meta-identity where the individual experiences the ייחוד השם in such a way that he needs to discover the elements of ייחוד in himself. This is similar to the Rambam’s understanding that all true mind unites the יודע והידיעה. Rabbi Weinberg 2026-05-20 09:45:36am Faces of Eve - נעו מעגולתיה is not simply a description of אין מוקדם ומאוחר בתורה but a complete dealing with the nature of chaos and multiplicities, in Torah, in Life, in Identities. The nature of בית חיינו is central to the Mishkan in its meaning of lives even for one individual, and this is how it is the place of משוש כל הארץ, of כיפה של חשבונות, of the antithesis to the chaos and קרירות וספק of עמלק and the רג"ע of בלעם. The continuous interweaving of Mishkan and Torah means that to understand Torah and הר סיני we need to relate to Mishkan, just as we need to understand the downfall of Amalek both through the בית-משכן and through Torah. Amalek, chaos, ספק and reconstruction of Mikdash and Torah, in הדר קיבלוה and in ויסעו מרפידים. Chaos, צניעות, Mishkan, footprint, ולא יתבוששו. There are real multiple personalities, quite aside from the time/space selves along the line of life, and quite aside from the complete might-have-been-lives in other universes that still somehow get expressed in the self-that-is, there are real multiple selves hidden within the way that the life we characterize as our own is only one construct out of many, such that the self that one wife knows is not necessarily meant to be consistent with other modalities of experiencing life. Recognized that the more complex and the broader the consciousness the more the totally different identities that would exist, and that the mistaken idea of “integrated” identity is usually accomplished at the cost of repression of the others so that the “main” one of the faces of Eve takes over, a sloughing away process that is similar to the way that the neuronal connections of the brain are formed early in life. The joys of ייחוד can only come through a perception of Mishkan and its relationship of ויקחו לי - יקחו אותי and the nature of a gift being a gift of self, sharing that sense of totality, which is the actual תיקון for the הן נקרא ולא נבעת הן נקרא ולא נבעת לטובה כל נדיב לב לרעה ויתפרקו כל העם for the נדבה לעגל is the gift of a separated piece of self, whereas the only meaning of a gift נדבת לב is that it comes of the same source of the Mishkan itself, which allows for the entire essence of the צמצום השכינה בין הכרובים for it means that through that יחוד it is ALL there! Within ourselves, then, we can become sharers of the entire universe, all present in the tiny moment of being Me. The Zohar asks if the שלמות יעקב truly was מאחד, why then do we find jealousy among his wives, answering that it was only קנאת סופרים. Which means that we are taking for granted that to share any part of the שלם would be to give over the sense of the Whole, which is very much what we feel in the presence of ייחוד השם — the incredible joy of being everything in our infinitesimal selves! Which means that if one successfully completes an integration of זעיר אנפין within oneself, one should be able to provide satisfaction with that personality which happens to be accessible to the other, and that other should be able to relate to it wholeheartedly. This goes far beyond the simple assertion that “this is the only full personality that I can share with you, and that you must recognize that there are other Selves that you must respect and not know”. True integration is accomplished only through the יעקב איש תם fullness of the תפארת translation of כבוד which is the לכבוד ולתפארת in the Mishkan, a true ייחוד and תמימות ואמת which is achievable and beyond doubt, the pure ידיו אמונה that allows the destruction of any sensitivity to Amalek’s doubts and זלזול The double meaning of ויקחו לי תרומה and the double level of מתנה ותרומה hinted at by Ramban implies that there is here the first mutual construction of קדושה וייחוד. This is important in an entirely new way given the context of achronicity of these parashot which we have discussed in the past, the central נעו מעגלותיה בל תדע, for there is here a multi-faceted קבלת התורה which meets a multi-faceted נתינת התורה discussed in this year’s יתרו analysis. For the first time, the meaning is not limited to the simple idea of ברית and mutuality in Presence, or מלכות or מקדש, but to the deepest elements of identity and the ability to relate to God, which means the essential ראשית and the nature of אדם and the multileveled Creation which is here repeated on הר סיני with all the same elements of freedom and immortality. What we have taken for בינוני confusion and the simple integrative power of תשובה is actually far more complex, for it needs to explain איני אותו האיש though we know that this cannot literally be true or there would be no עונות נהפכות לזכויות. The application of נעו מעגלותיה to the reality of the chaotic and achronic nature of human identity itself, the Faces of Eve that appear when there is either no integration through ייחוד or insufficient suppression of the alternative lives within chaos. This is the deeper expression of וייצר of multiple יצירות of which the simple Dr. Jekyll and Mr. Hyde is only the overstated expression, but has universal appeal nonetheless. The impact of chaotic possibilities is usually not consciously experienced by most individuals, and increasing levels of confusion that accompany more complex individuals are explained away by them as the difficulty of choosing between broader options. But in fully aware individuals, the וייצר becomes a profound existential pain of אוי לי until the נעו מעגלותיה discovered through the process of ייחוד which is expressed here in the emergent משכן and the mutuality of the gifts which provide for the Ramban’s מרכבה and the כרובים which are the fully expressive component of the תרומה and כפרה for the עגל – יבוא זהב and conclude the משפטים description of the closing to קבלת התורה even before we know they exist! (another נעו מעגלותיה!) This is the essence of the כל רואה הזילוה the cheapening that others feel for what cannot be theirs, and this creates the self-involvement which destroys שמחה של מצוה as it did to דוד until he learned the dangers of כבוד עצמו חוטא ושוטה and he uses the exact language to tell מיכל who was ותבז אותו בלבה , for the בז לקטנות always works on the lowest levels of things, their connection to the meta-identity where the individual experiences the ייחוד השם in such a way that he needs to discover the elements of ייחוד in himself. This is similar to the Rambam’s understanding that all true mind unites the יודע והידיעה. Rabbi Weinberg 2026-05-20 09:45:36am Pick Your Potion - There is a multi-leveled context for מעמד הר סיני which is extremely complex and personally defined. From the integration of all the מדרשים ומפרשים it appears as follows: The opening statement to משה regarding בא אליך בעב הענן is offering a prosaic proof to נביאות משה, the most extreme version of which is the אבן עזרא and the most borderline of equating this with personal revelation is the מורה נבוכים. This is rejected by the עם as Moshe explains, תשובה לדבר זה שמעתי, which almost sounds as if he is personally presenting and pushing for an alternative: רצוננו לראות את מלכינו, or as מדרש שמו"ר puts it, שני דברים שאלו ישראל מן הקב"ה לראות דמותו ולשמוע מפיו הדברות, to which הקב"ה responds with the שלשת ימי הפרשה and the willingness to give all. When the קולות ולפידים begin, they fear what they have asked for, and request Moshe to take over ויאמרו אל משה דבר אתה עמנו ונשמעה ואל ידבר עמנו אלהים פן נמות. He succeeds in bringing them to the הר, but when the שכינה appears they are עומדים מרחוק and the מלאכים need to bring them back ידודון ידודון. Then, after all the דברות or after the first two (מחלוקת רבנן ורבי יהושע בן לוי) they come back yet again and say אם יספים אנחנו לשמע את קול ידוד אלהינו עוד ומתנו. This results in the introduction of other נביאים later, which is justified by ככל אשר שאלת מעם ידוד אלהיך בחרב ביום הקהל לאמר לא אסף לשמע את קול ידוד אלהי ואת האש הגדלה הזאת לא אראה עוד ולא אמות. Then, after seeing the disastrous effect of the turning aside because of the אש (לומדים ושוכחים; יצר הרע חזר עליהם; כפה עליהם הר כגיגית) they change their mind yet again, but Moshe says, Too Late! (אמר להם אין זו עכשיו, which means that it is embedded in the possibilities later: אמר להם אין זו עכשיו אבל לעתיד לבא הוא שנאמר (ירמיה לא) ונתתי את תורתי בקרבם ועל לבם אכתבנה. At this point, הקב"ה reassures Moshe that this is a good thing at the very moment that he offers מי יתן והיה לבבם זה להם and when no one responds, it becomes a bad thing! It would appear that the מי יתן is an offering that recreates the choice of אדם for mutuality or for selfhood, and in rejecting it one becomes כפוי טובה בני כפויי טובה כאדם תמותון or has the option of an access to מעמד הר סיני which as רבי שמעון בר יוחאי is יו"ד חכמה קדומה. השקפת לכבודו פנימה similar perhaps to אליהו בנקרת הצור. We are used to the idea that that רואים את הקולות – כל אחד ואחד כפי כוחו but here it implies something much greater—that the entire context of the מעמד can be defined for the individual, just as ואף אני ואתם בחלומי מסובין היינו על הר סיני ונתנה עלינו בת קול מן השמים עלו לכאן עלו לכאן טרקלין גדולים ומצעות נאות מוצעות לכם אתם ותלמידיכם ותלמידי תלמידיכם מזומנין לכת שלישית. The amazing thing is that there is a רמז that even the מורה who is so careful to avoid confusing the מדרגות may agree to this, for he adds cryptically after the entire analysis ודעהו וזכרהו, שאי אפשר שיכניס אדם בעצמו ל'מעמ' הר סיני' ביותר מזה השיעור אשר זכרוהו, שהוא - מכלל 'סתרי תורה'. ואמיתת ההשגה ההיא ואיך היה הענין בה - נעלם ממנו מאד, כי לא קדם כמותו ולא יתאחר. ודעהו: This means that the choice of a prosaic, orthopraxic הר סיני is possible in a spurning of the very love that spawned it but can still accept the מצוות השם. But the closing of the parasha on an אם מזבח means that עבודה is a function of the relationship to הר סיני, just as understanding the כרובים needs to be defined by הר סיני and anything else is עבודה זרה. Where there is no relationship to the מחייה חיים in which שוכן בתוך טומאותם is possible, there is no אזכיר את שמי, there is no וברכתיך, there is no זכה משמחו. Rabbi Weinberg 2026-05-20 09:45:36am Look Up! - The דברו ויסעו coupled with the מה תצעק אלי is an incredible definition of the entire nature of the גאולה וקריעת ים סוף that I never noted before. The fact that you absolutely must be sure enough of the value of your own experiences of identity and worth to rely on the נאמנות of your relationship to life despite the מלאך האלהים במדת הדין (אם להנצל או להאבד) is the equivalent of חדות השם היא מעוזכם ביום הדי"ן and is itself the source of the קריעת הים. Since freedom is a function of ראשית, any element of טינא בלבם which hesitates (this is the deeper meaning of טינא בלבם as can be seen from its use all over) would have allowed an opening to מדת הדין ומלאך האלהים וטענת המלאכים of אלו ואלו. This is similar to the Ramchal’s ראשית=תקוה which is stronger than גיהינום, the ultimate גילוי הדין. It must incorporate the full sense of לא אני תחילת הקדושה – כדאי האמונה שהאמינו וזכות אבותם and תפסו אמנות אבותם בידם. Of course, the experience of doubt is absolutely essential to strip away the אני אמרתי בשלוי בל אמוט לעולם, the false assumptions of אמונה being real. But in the end, the מלחמת עמלק must go back to the original לכתך אחרי במדבר - דבר אל בני ישראל ויסעו - כדאי האמונה - ויהי ידיו אמונה - מסתכלים כלפי מעלה and this is the new meaning of מסתכלים כלפי מעלה, not just the silly “looking to God”, but “Looking Up!”. This is the reason that the devastating repartee to Michal (who could only look down at him!) is to do just that to her father: לא עשה אלא לכבוד עצמו! This is the parasha to define the true סוד האמונה, in which the ויאמינו בהשם ומשה עבדו is strangely more definitive than the actual אמונה בהר סיני even though המאמין על פי אותות יש בלבו דופי, for always the first ability to express oneself as an identity of זכרתי לך חסד נעוריך which can act out and not simply accept passively: ויסעו! This is the need for נחשון בן עמינדב and the way that the קריעת הים happens only as it is risked by ישראל which becomes the source of the בית המקדש בבנימין ושליטה ביהודה. Here is the אמונה בחולדה ובור of young lovers which forever gives them the taste of their own identity and which even when faded will ultimately rediscover itself, such that even though the actual נס leaves טינא ודופי בלב the final vision of actual truth on הר סיני even if not experienced entirely as self, and thus remains כפה עליהן, has had the ויאמינו of youth and risk and חסד נעורים behind it to jell ultimately into קיימו וקבלו, which is how Purim comes to be included in קבלת התורה.‏ At last the point of ויאמינו בה' ובמשה comes clear, and the חיבור of the two can now be seen as the סוד האמונה in the חיבור שמות. In terms of the relationship, the מקדש ה' כוננו ידידך which שתי ידים implies means even the מקדש השלישי comes from here, as does ואנוהו- לשון נוה שאנן תרגום ורש"י, for addressing the דופי on הר סיני וזה לך האות is not the level of relationship that can build a מקדש—for that we need the מה תצעק אלי, we need the absolute connection. Opening the parasha with the issue of ספק is what raises the specter of עמלק at the end of the parasha, and is central to the נאמנות which is required at סיני, where the כאיש אחד בלב אחד is meant to be contrasted with the בלב אחד כאיש אחד of מצרים at the כניסה לים. The contrast comes from the עשייה being the חיבורם כאחד for מצרים where their identity is חיבורם לישראל. This is the זה לעומת זה of the level of אמונה of Yisrael vs. מצרים. The deeper meaning of that טינא בלבם and why it occurs specifically among those who were the greatest in תורה is that the self-questioning which brings עלייה might also lead to the lack of trust in letting go, and therefore the most powerful אחרית ותקוה is necessary for such individuals to be able to express צדיק באמונתו יחיה. Otherwise, is שמואל really addressing the point made by רב יהודה מי זוטר מה דכתיב ברבנן איה סופר וגו'? It must address that קל וחומר to make it somehow a ק"ו פירכא: there is no אנן לא כ"ש. This is similar to what מנשה pointed out to רב אשי, תלמוד בבלי מסכת סנהדרין דף קב/ב , אי הות התם הות נקיטנא בשיפולי גלימא ורהטת אבתראי Rabbi Weinberg 2026-05-20 09:45:36am מעבדות-לְרֵעוּת-לחרות / Potential Whatever - Discovering the strange complementary nature of גלויות, of the belittlement of Yisrael on the one hand, and the profound desire to be part of them, taking the model of מצרים and noting the foreshadowing in the יעקב-עשו relationship. Understanding therefore the relationship of the שעיבוד and the גאולה to יוסף, the הסירותי מסבל שכמו which refers to Yosef’s release as it does to Yisrael’s from שעיבוד, recognizing the complete turnabout in the contest of wills from the post-ערוב moment of אני אשל"ח-ולא שלח, where initially the issue had been the freeing of the slaves, for the last six מכות the issue was no longer relevant to שעיבוד for the שעיבוד was נתבטל! Instead it was about the nature of the relationship of ישראל to מצרים, just as in the time of the Romans and the Greeks it was so: מרגלית ואבן טבא...ישראל גבן. How did this turnabout occur and how does it relate to the יוסף connection to מצרים? Though מכת בכורות was announced up front, it would not have mattered to מצרים until ראשית mattered to Yisrael. That moment comes together with החודש הזה לכם which is the replacement ראשית to בראשית, and with the זכרתי לך חסד נעוריך...ראשית תבואתה . The entire year, which is the first real connection between תשרי וראש השנה and ניסן וראש השנה is here, for that half year was the distance between היום הרת עולם in terms of בראשית: בן ראשון אחרי שלשים יום תפדה and the actual מכת ומצות בכורות, a half year that is characterized in בא by the penetration, by the personal face-off between Moshe and Pharaoh and between ישראל ומצרים, a relationship that becomes not only ברזל בברזל יחד but becomes the חן העם ורעות in which גדול מאד וחן העם is what creates the care for meaning, in which Yosef is revitalized and therefore becomes a renewed commitment to ברית מילה, to את עצמות יוסף, to הים ראה וינוס. No longer does Pharaoh want to hold on to the “slave population” because they were no longer working! Now he wants to hold on to Yisrael the way he wanted to hold on to יעקב אבינו himself; now Moshe can “up the ante” for only now does it indeed matter so much to Pharaoh that he can stand up to more and more. Now we can understand why the ויהי בשלח פרעה is the terrible pain that he feels at the loss of all importance and meaning in life for letting Yisrael go. Only this connection to the Life and Meaning in Yisrael explains the ערב רב, explains the friendships, is part of the nature of גאולה always, whether in Rome when all were becoming Jewish at the time of בר כוכבא , whether רבים מעמי הארץ מתיהדים, or the חן העם במרים, or the שבעה אנשים מכל לשונות הגויים בכנף –the גאולה comes hand in hand to Yisrael with the גדלות ישראל and the irrelevance of the מלכות. This is why with the loss of any ראשית, Egypt can no longer cope for אין ראשית אלא תקוה and to know that the last hope is gone, that there is no קו, literally “nothing to hold onto” anymore, they can no longer fight: כאשר דברתם ולכו בטל הכל!! The original פקד יפקוד was given over together with the שבועה of עצמות יוסף, which means that the two are interrelated, and indeed the אשר לא ידע את יוסף is the essence of the שעיבוד and it is that which must be addressed here! Indeed initially, there would have been no difference between the loss of בכור or loss of a פשוט, for they were a country with no hope anyway: it was יוסף who is here reconstituted from the אשר לא ידע את יוסף back into the עצמות יוסף עמו, it was יוסף who gave them the vision, the hope, the potential that באין חזו"ן יפר"ע עם had made impossible, and it was that יפרע של פרעה, scattered all over as in פרע ראש האשה, the “Whatever!” which implies no future, that was reconstituted here with אשר לא ידע and who needed again to be brought back to a situation of בדמייך חיי, to ultimate concern and belief, to be מלוה את ישראל to be מבקש ברכה ותפילה. Now the loss of בכור מצרים was the loss of all או"ן, potency – potent-ial! [from Late Latin potentilis, powerful, from Latin potentia, power, from potns, potent-, present participle of posse, to be able; see potent.] This explains the משומר ובא מששת ימי בראשית and its connection to משומר ובא מן המזיקים ובין השמשות because of the power of imagination and its contrast to reality at last, where the only true תקוה is the אין ראשית אלא תקוה. Rabbi Weinberg 2026-05-20 09:45:36am All Things Must Pass - The relationship of לא איש דברים to the actual failure of the שליחות לבני ישראל ולפרעה is central to all the breakdowns throughout the ארבעים שנה until Moshe himself does become the איש דברים. This implies that the sources of חירות in terms of the יציאה and in terms of אין לך בן חורין אלא מי שעוסק בתורה – חרות על הלוחות are both only accessible in discovering oneself as capable of sharing not idea but life and awareness. Until the בשגם הוא בשר becomes the actual כח המדבר there can be no real Moshe and therefore no real חירות. The pain and frustration of Moshe is with his inability to penetrate anyone at all with his ideas or information: הן בני ישראל לא שמעו אלי ואיך ישמעני פרעה and its repetition must signify the only possible way to begin the next stage of גאולה, to learn to become oneself and not be a שמך לאיש but to be an איש האלוקים=אישה של השכינה (זוהר) לא על חינם שלחתיך is a message to every human being, the things that we feel are what we are about cannot be communicated to others—they can only be shared. And it is by coming into oneself that we are most בר מצוה, otherwise we could easily command children but not be מחייב עונשים. Rabbi Weinberg 2026-05-20 09:45:36am All Things Must Past - The relationship of לא איש דברים to the actual failure of the שליחות לבני ישראל ולפרעה is central to all the breakdowns throughout the ארבעים שנה until Moshe himself does become the איש דברים. This implies that the sources of חירות in terms of the יציאה and in terms of אין לך בן חורין אלא מי שעוסק בתורה – חרות על הלוחות are both only accessible in discovering oneself as capable of sharing not idea but life and awareness. Until the בשגם הוא בשר becomes the actual כח המדבר there can be no real Moshe and therefore no real חירות. The pain and frustration of Moshe is with his inability to penetrate anyone at all with his ideas or information: הן בני ישראל לא שמעו אלי ואיך ישמעני פרעה and its repetition must signify the only possible way to begin the next stage of גאולה, to learn to become oneself and not be a שמך לאיש but to be an איש האלוקים=אישה של השכינה (זוהר) לא על חינם שלחתיך is a message to every human being, the things that we feel are what we are about cannot be communicated to others—they can only be shared. And it is by coming into oneself that we are most בר מצוה, otherwise we could easily command children but not be מחייב עונשים. Rabbi Weinberg 2026-05-20 09:45:36am All Things Must Past - The relationship of לא איש דברים to the actual failure of the שליחות לבני ישראל ולפרעה is central to all the breakdowns throughout the ארבעים שנה until Moshe himself does become the איש דברים. This implies that the sources of חירות in terms of the יציאה and in terms of אין לך בן חורין אלא מי שעוסק בתורה – חרות על הלוחות are both only accessible in discovering oneself as capable of sharing not idea but life and awareness. Until the בשגם הוא בשר becomes the actual כח המדבר there can be no real Moshe and therefore no real חירות. The pain and frustration of Moshe is with his inability to penetrate anyone at all with his ideas or information: הן בני ישראל לא שמעו אלי ואיך ישמעני פרעה and its repetition must signify the only possible way to begin the next stage of גאולה, to learn to become oneself and not be a שמך לאיש but to be an איש האלוקים=אישה של השכינה (זוהר) לא על חינם שלחתיך is a message to every human being, the things that we feel are what we are about cannot be communicated to others—they can only be shared. And it is by coming into oneself that we are most בר מצוה, otherwise we could easily command children but not be מחייב עונשים. Rabbi Weinberg 2026-05-20 09:45:36am Forever Young - What we once thought of as the parasha that incorporates at last the totality of the גילוי of אל שדי with all of the מדות and the final קריאת שמע – ברוך שם כבוד מלכותו and the דגלי מדבר ready for the ירושת הארץ that would move to the כוכבים ושמי השם in שמות is actually much more. It is the parasha that defines the קיום החלומות של יוסף and the parasha in which יעקב is קובע him as מלך and the ongoing אב: no more אלה תולדות יעקב יוסף. This is remarkably the parasha of יוסף, which is the ח"י of יעקב וישראל and which makes the nature of לשון הקודש the essential למספר בני ישראל שבעים לשונות which is the essence of יהוס"ף ושפת לא ידעתי אשמע and the reason that he has to swear to his father revolves around the same issue. It is in Yosef and only in יוס"ף that we discover צדיק ח"י עולמים, that which will enable all the עק"ב of the גלויות out of which we form our מלכות as we can see through דניאל. For ק"ץ which is the essential point of the parasha from the very beginning (סתימ"ת הק"ץ) is not about its being overs, but about the achievement of something unheard of, a new level of מלכות that comes only after the transition from the more primitive forms of מלכות which are expressed in the מלכיות. Successful transition implies going beyond them, and this is Yosef, this is בך יברך ישראל, this is the בית יוסף as the essence of ישראל, אולי יחנן שארית יוסף, this is the Yosef whose ידך תחת יריכי becomes the new תולדות יוסף יעקב in אפרים ומנשה לי הם במנין השבטים וירושת הארץ. The creation of the independent Yosef, as is defined in the opening הדברים האלה of the parasha: a formalistic pantomime for the benefit of Pharaoh and the brothers, which includes תעלא בעידניה סגיד ליה and מי שהיכולת בידו. The actual dream of Yosef is accomplished only when Ya’akov bows here, and only after his death came the last part of הננו לך לעבדים. Even Yehuda is informed here that עד כחי יבוא שילה זה אחיה השילוני שמוסר המלכות ליוסף. The יוסף ישית ידיו על עיניך is the one who takes charge of the ראייה של יעקב בעתיד , the true ויחי יעקב at last which is only achieved here with the burial of רחל and the creation of hope in Yosef, the יש תקוה לאחריתך and the connection to her with the giving of the future, including פקוד יפקוד, to Yosef and another woman who lives her hopes… This חי עולמים becomes the אל הוא יעקב אביכם and is the entire סוד פסוק ויח"י יעקב (רמ"ז). Hope—the future, the חי עולמים is only with Yosef and רחל; the amazing midrash on לא פללתי and therefore have no right to ask for תרגלתי, the calling Shimon אחיך אח"ר כאלישע בן אבויה, the ש"ם of her קבורה and the Zohar of the future road. Thus ק"ץ=שכינה=צדיק=תקוה=יוסף ויעקב and the full לשון הקדש וקריאת שמע ושם כבוד מלכותו is the very essence of מא"ל אביך ויעזרך ואת שד"י and the only true conclusion of מי שאמר לעולמו ד"י, the fullness of the כח מעשיו הגיד לעמו which Torah ends at the transition to החודש הזה לכם. Here are the beginnings of a new vision linked, as רחל herself, to עולם הזה while ישראל lives in עולם הבא ועמך כולם צדיקים לעולם ירשו אר"ץ (BW) : In this final parsha of sefer Bereishis, Yakov must establish Yosef as the future of Yisrael. As Yosef closes Yakov’s eyes, he now carries the vision of the nation. The brothers must learn to relate to Yosef qua Yosef, and not as “the beloved son of Yakov.” But what is it that qualifies Yosef to lead b’nei Yisrael forward? As the ketz was closing upon Yakov, he saw that galus is a process of increasing sophistication that takes thousands of years – it can’t be rushed, and can’t be given over in a compressed fashion. Yosef is the only who can shepherd the nation through it because he and his sons were the only ones who developed in galus without the influence of Yakov. Unlike the propaganda of today, Yosef did not view galus as a punishment – on the contrary, he experienced the full exuberance of life in Mitzrayim. Yakov’s perpetual mourning caused the Shechina to depart from him – but the Shechina remained with Yosef during his entire time in Mitzrayim. Thus, the Shechina isn’t discovered in visions, but in the joy of every moment of living. It seems odd that Yakov, whose life was devoted to settling in Eretz Yisrael, should experience his happiest years in Mitzrayim. But in Mitzrayim was Yosef – and in him, the continual reminder of Rachel: his one true love and source of hope. Central to the idea of Vayechi is the discovery of a new way of living called chai haolamim – a way to experience the nature of life itself which is fundamentally a sexual experience and the essence of brit milah. It is an experience of love and connectedness, which is the basis of our relationship with the Shechina. Rabbi Weinberg 2026-05-20 09:45:36am Forever Young - What we once thought of as the parasha that incorporates at last the totality of the גילוי of אל שדי with all of the מדות and the final קריאת שמע – ברוך שם כבוד מלכותו and the דגלי מדבר ready for the ירושת הארץ that would move to the כוכבים ושמי השם in שמות is actually much more. It is the parasha that defines the קיום החלומות של יוסף and the parasha in which יעקב is קובע him as מלך and the ongoing אב: no more אלה תולדות יעקב יוסף. This is remarkably the parasha of יוסף, which is the ח"י of יעקב וישראל and which makes the nature of לשון הקודש the essential למספר בני ישראל שבעים לשונות which is the essence of יהוס"ף ושפת לא ידעתי אשמע and the reason that he has to swear to his father revolves around the same issue. It is in Yosef and only in יוס"ף that we discover צדיק ח"י עולמים, that which will enable all the עק"ב of the גלויות out of which we form our מלכות as we can see through דניאל. For ק"ץ which is the essential point of the parasha from the very beginning (סתימ"ת הק"ץ) is not about its being overs, but about the achievement of something unheard of, a new level of מלכות that comes only after the transition from the more primitive forms of מלכות which are expressed in the מלכיות. Successful transition implies going beyond them, and this is Yosef, this is בך יברך ישראל, this is the בית יוסף as the essence of ישראל, אולי יחנן שארית יוסף, this is the Yosef whose ידך תחת יריכי becomes the new תולדות יוסף יעקב in אפרים ומנשה לי הם במנין השבטים וירושת הארץ. The creation of the independent Yosef, as is defined in the opening הדברים האלה of the parasha: a formalistic pantomime for the benefit of Pharaoh and the brothers, which includes תעלא בעידניה סגיד ליה and מי שהיכולת בידו. The actual dream of Yosef is accomplished only when Ya’akov bows here, and only after his death came the last part of הננו לך לעבדים. Even Yehuda is informed here that עד כחי יבוא שילה זה אחיה השילוני שמוסר המלכות ליוסף. The יוסף ישית ידיו על עיניך is the one who takes charge of the ראייה של יעקב בעתיד , the true ויחי יעקב at last which is only achieved here with the burial of רחל and the creation of hope in Yosef, the יש תקוה לאחריתך and the connection to her with the giving of the future, including פקוד יפקוד, to Yosef and another woman who lives her hopes… This חי עולמים becomes the אל הוא יעקב אביכם and is the entire סוד פסוק ויח"י יעקב (רמ"ז). Hope—the future, the חי עולמים is only with Yosef and רחל; the amazing midrash on לא פללתי and therefore have no right to ask for תרגלתי, the calling Shimon אחיך אח"ר כאלישע בן אבויה, the ש"ם of her קבורה and the Zohar of the future road. Thus ק"ץ=שכינה=צדיק=תקוה=יוסף ויעקב and the full לשון הקדש וקריאת שמע ושם כבוד מלכותו is the very essence of מא"ל אביך ויעזרך ואת שד"י and the only true conclusion of מי שאמר לעולמו ד"י, the fullness of the כח מעשיו הגיד לעמו which Torah ends at the transition to החודש הזה לכם. Here are the beginnings of a new vision linked, as רחל herself, to עולם הזה while ישראל lives in עולם הבא ועמך כולם צדיקים לעולם ירשו אר"ץ (BW) : In this final parsha of sefer Bereishis, Yakov must establish Yosef as the future of Yisrael. As Yosef closes Yakov’s eyes, he now carries the vision of the nation. The brothers must learn to relate to Yosef qua Yosef, and not as “the beloved son of Yakov.” But what is it that qualifies Yosef to lead b’nei Yisrael forward? As the ketz was closing upon Yakov, he saw that galus is a process of increasing sophistication that takes thousands of years – it can’t be rushed, and can’t be given over in a compressed fashion. Yosef is the only who can shepherd the nation through it because he and his sons were the only ones who developed in galus without the influence of Yakov. Unlike the propaganda of today, Yosef did not view galus as a punishment – on the contrary, he experienced the full exuberance of life in Mitzrayim. Yakov’s perpetual mourning caused the Shechina to depart from him – but the Shechina remained with Yosef during his entire time in Mitzrayim. Thus, the Shechina isn’t discovered in visions, but in the joy of every moment of living. It seems odd that Yakov, whose life was devoted to settling in Eretz Yisrael, should experience his happiest years in Mitzrayim. But in Mitzrayim was Yosef – and in him, the continual reminder of Rachel: his one true love and source of hope. Central to the idea of Vayechi is the discovery of a new way of living called chai haolamim – a way to experience the nature of life itself which is fundamentally a sexual experience and the essence of brit milah. It is an experience of love and connectedness, which is the basis of our relationship with the Shechina. Rabbi Weinberg 2026-05-20 09:45:36am To Be or not To Be To Be Me - What appeared to be a victory for Yosef becomes initially a complete defeat, and the beginning of the development of Yosef-to-Yehuda is here, where the Yehuda-to-Yosef was up to here. The main issue between them that brings Yosef’s defeat is that Yehuda is able to show that his problem and the brother’s problem with Yosef is existential, not psychological and not philosophical. The integration of the two approaches is achieved here only as an opening to the future, not as a resolution, for it involves the ongoing translation of the nature of individual יסוד into the framework of universal ברוחי, demands that the emotional context and expression of the individual and his relationships be experienced by him without deriving selfhood from anything but the רוחי and thus relating always through it which is the true source of intimacy and completely separate from the personal. Thus it should be possible for anyone to have the same commitment for the future possibility of “the house in the desert” as God Himself, without any hope of love requited. Thus begins here the long journey which every individual fails innumerable times within ones own life before becoming capable The emotional or romantic will always be utterly defeated by the fight of another for existence and has no place in the presence of “To Be or Not to Be”. The minute that Ya’akov is a problem to Yehuda of ערבות in terms of בזה ובבא, as opposed to the hopeless attempt of ראובן to achieve ערבות through emotions or mechanics (“Is it a matter of money as Guaranty Insurance?” asks Yosef!) it becomes an איך אוכל וראיתי which is indeed more important than Ya’akov himself, and this is as it must be. Nothing can be more powerful than the existence that is yours alone, and defining it in this way for Yehuda comes from complete רוחי and can only join Yosef through complete רוחי. there was no way until this moment for יעקב אבינו to translate an existential issue into this world  Without רוחי the דינא קשיא is devastating  But now there is יגער בך ה' השטן – אוד מוצל מאש The two aspects of Yosef at the end of the book, able to speak both to אל אחיו and to the future, two types of messages. Rabbi Weinberg 2026-05-20 09:45:36am To Be or not To Be To Be Me - What appeared to be a victory for Yosef becomes initially a complete defeat, and the beginning of the development of Yosef-to-Yehuda is here, where the Yehuda-to-Yosef was up to here. The main issue between them that brings Yosef’s defeat is that Yehuda is able to show that his problem and the brother’s problem with Yosef is existential, not psychological and not philosophical. The integration of the two approaches is achieved here only as an opening to the future, not as a resolution, for it involves the ongoing translation of the nature of individual יסוד into the framework of universal ברוחי, demands that the emotional context and expression of the individual and his relationships be experienced by him without deriving selfhood from anything but the רוחי and thus relating always through it which is the true source of intimacy and completely separate from the personal. Thus it should be possible for anyone to have the same commitment for the future possibility of “the house in the desert” as God Himself, without any hope of love requited. Thus begins here the long journey which every individual fails innumerable times within ones own life before becoming capable The emotional or romantic will always be utterly defeated by the fight of another for existence and has no place in the presence of “To Be or Not to Be”. The minute that Ya’akov is a problem to Yehuda of ערבות in terms of בזה ובבא, as opposed to the hopeless attempt of ראובן to achieve ערבות through emotions or mechanics (“Is it a matter of money as Guaranty Insurance?” asks Yosef!) it becomes an איך אוכל וראיתי which is indeed more important than Ya’akov himself, and this is as it must be. Nothing can be more powerful than the existence that is yours alone, and defining it in this way for Yehuda comes from complete רוחי and can only join Yosef through complete רוחי. there was no way until this moment for יעקב אבינו to translate an existential issue into this world  Without רוחי the דינא קשיא is devastating  But now there is יגער בך ה' השטן – אוד מוצל מאש The two aspects of Yosef at the end of the book, able to speak both to אל אחיו and to the future, two types of messages. Rabbi Weinberg 2026-05-20 09:45:36am To Be or not To Be To Be Me - What appeared to be a victory for Yosef becomes initially a complete defeat, and the beginning of the development of Yosef-to-Yehuda is here, where the Yehuda-to-Yosef was up to here. The main issue between them that brings Yosef’s defeat is that Yehuda is able to show that his problem and the brother’s problem with Yosef is existential, not psychological and not philosophical. The integration of the two approaches is achieved here only as an opening to the future, not as a resolution, for it involves the ongoing translation of the nature of individual יסוד into the framework of universal ברוחי, demands that the emotional context and expression of the individual and his relationships be experienced by him without deriving selfhood from anything but the רוחי and thus relating always through it which is the true source of intimacy and completely separate from the personal. Thus it should be possible for anyone to have the same commitment for the future possibility of “the house in the desert” as God Himself, without any hope of love requited. Thus begins here the long journey which every individual fails innumerable times within ones own life before becoming capable The emotional or romantic will always be utterly defeated by the fight of another for existence and has no place in the presence of “To Be or Not to Be”. The minute that Ya’akov is a problem to Yehuda of ערבות in terms of בזה ובבא, as opposed to the hopeless attempt of ראובן to achieve ערבות through emotions or mechanics (“Is it a matter of money as Guaranty Insurance?” asks Yosef!) it becomes an איך אוכל וראיתי which is indeed more important than Ya’akov himself, and this is as it must be. Nothing can be more powerful than the existence that is yours alone, and defining it in this way for Yehuda comes from complete רוחי and can only join Yosef through complete רוחי. there was no way until this moment for יעקב אבינו to translate an existential issue into this world  Without רוחי the דינא קשיא is devastating  But now there is יגער בך ה' השטן – אוד מוצל מאש The two aspects of Yosef at the end of the book, able to speak both to אל אחיו and to the future, two types of messages. Rabbi Weinberg 2026-05-20 09:45:36am Dawning Awareness - Rabbi Weinberg 2026-05-20 09:45:36am Dawning Awareness - Rabbi Weinberg 2026-05-20 09:45:36am Dawning Awareness - Rabbi Weinberg 2026-05-20 09:45:36am Critical Equilibrium - לכו וראו מפעלות אלקים נורא עלילה על בני אדם Dread! Anyone can relate to the moment their child leaves the front door… The Parasha that is the beginning of ירידת מצרים, the first direct expression of אל שדי as given earlier (expressed later in מקץ when they are רד"ו) which are the תולדות of the שבעים נפש who will be the יורדי מצרים… Understanding the truth of נורא עלילה על בני אדם to be the description of the human condition and not a context imposed upon it, a necessary corollary of language (דברה תורה כלשון בני אדם) and רמאות ובגדים which is a constraint on the human presence in the universe, but which opens up before him the flow of the infinite game, a game which can only be played by נערים who define themselves only by the flow, by לכתך אחרי, and the commitment to never “grow-up” to the point of being locked out of the mutuality demanded by the עלילה, which is why the והוא נער is so central right at the beginning, why his allowing them to define the game through פתרון is so important. This is יוסף as להבה to Ya’akov’s אש, who is יוסף as מפשר חלמיה to Ya’akov’s dreams, יוסף the משנה למלכות to Ya’akov’s תפארת, יוסף the horizontal, the ימה וקדמה צפונה ונגבה to Ya’akov’s סולם. The only modality of actually living life, which is Yosef to Ya’akov’s consciousness, is through this complete integration of תפארת ויסוד. He is even called “flow” as יסוד, which is the essence of the Zohar’s מזל-נזל and its connection to Yesod. The others, the non-נערים, engage in פשט only, and are ויפשיטו את יוסף, which has also come to mean the process of abstraction and reductionism, the opposite of life-flow. This is why the worst possible response to בני הנעורים and why masturbation is introduced here! The flow as an intellectualized mechanism is worse than desire! The drive to settle איש תחת גפנו which caused such problems in the beginning of ירושת ארץ, particularly contrasted with Shelomo’s search for expansion and projects of a משיח nature which drove ירבעם to power in the end, seems to be the מעשה אבות סימן לבנים in בקש יעקב לישב בשלוה. But in a sense, the כי לא באתם עד עתה אל המנוחה ואל הנחלה implies that there is really an ultimate מנוחה בנחלה, and even הקב"ה כביכול searches for this as in זאת מנוחתי עדי עד, In which case we need to see the behavior as emerging The rush to מלכות as part of מנוחה and שלות איש תחת גפנו may be the reason that ממגדל עדר is the beginning of the problems. The dangers of premature expansion and of endless contraction or expansion, expressed in the absurdly balanced cosmos itself, in the אל שדי שאמר לעולמו די'. The original confrontation of Avraham/Nimrod is re-enacted in the gradual equilibrium reached in the creation of sustainable מלכות, suggesting that the oscillation is a necessary part of emergence of מלכות that is truly sustainable, neither מינות-tending nor expansionist, that allows for עוד זאת אעשה, and the two עצים might need to be separate to create the אחדים בידיך. The actual solution, and not only the applied solution in this particular localized family situation, is the interrelationship of the vertical axis of (y=Ya’akov) in the סולם as ת"ת becoming Yisrael in its connection to Yosef who is the horizontal x axis in ופרצת ימיה וקדמה צפונה ונגבה where a dynamic balance allows infinite development but always within the bounded set, serving as an attractor in a Mandelbrot set. What better expression of the cosmic נורא עלילה ! Rabbi Weinberg 2026-05-20 09:45:36am Critical Equilibrium - לכו וראו מפעלות אלקים נורא עלילה על בני אדם Dread! Anyone can relate to the moment their child leaves the front door… The Parasha that is the beginning of ירידת מצרים, the first direct expression of אל שדי as given earlier (expressed later in מקץ when they are רד"ו) which are the תולדות of the שבעים נפש who will be the יורדי מצרים… Understanding the truth of נורא עלילה על בני אדם to be the description of the human condition and not a context imposed upon it, a necessary corollary of language (דברה תורה כלשון בני אדם) and רמאות ובגדים which is a constraint on the human presence in the universe, but which opens up before him the flow of the infinite game, a game which can only be played by נערים who define themselves only by the flow, by לכתך אחרי, and the commitment to never “grow-up” to the point of being locked out of the mutuality demanded by the עלילה, which is why the והוא נער is so central right at the beginning, why his allowing them to define the game through פתרון is so important. This is יוסף as להבה to Ya’akov’s אש, who is יוסף as מפשר חלמיה to Ya’akov’s dreams, יוסף the משנה למלכות to Ya’akov’s תפארת, יוסף the horizontal, the ימה וקדמה צפונה ונגבה to Ya’akov’s סולם. The only modality of actually living life, which is Yosef to Ya’akov’s consciousness, is through this complete integration of תפארת ויסוד. He is even called “flow” as יסוד, which is the essence of the Zohar’s מזל-נזל and its connection to Yesod. The others, the non-נערים, engage in פשט only, and are ויפשיטו את יוסף, which has also come to mean the process of abstraction and reductionism, the opposite of life-flow. This is why the worst possible response to בני הנעורים and why masturbation is introduced here! The flow as an intellectualized mechanism is worse than desire! The drive to settle איש תחת גפנו which caused such problems in the beginning of ירושת ארץ, particularly contrasted with Shelomo’s search for expansion and projects of a משיח nature which drove ירבעם to power in the end, seems to be the מעשה אבות סימן לבנים in בקש יעקב לישב בשלוה. But in a sense, the כי לא באתם עד עתה אל המנוחה ואל הנחלה implies that there is really an ultimate מנוחה בנחלה, and even הקב"ה כביכול searches for this as in זאת מנוחתי עדי עד, In which case we need to see the behavior as emerging The rush to מלכות as part of מנוחה and שלות איש תחת גפנו may be the reason that ממגדל עדר is the beginning of the problems. The dangers of premature expansion and of endless contraction or expansion, expressed in the absurdly balanced cosmos itself, in the אל שדי שאמר לעולמו די'. The original confrontation of Avraham/Nimrod is re-enacted in the gradual equilibrium reached in the creation of sustainable מלכות, suggesting that the oscillation is a necessary part of emergence of מלכות that is truly sustainable, neither מינות-tending nor expansionist, that allows for עוד זאת אעשה, and the two עצים might need to be separate to create the אחדים בידיך. The actual solution, and not only the applied solution in this particular localized family situation, is the interrelationship of the vertical axis of (y=Ya’akov) in the סולם as ת"ת becoming Yisrael in its connection to Yosef who is the horizontal x axis in ופרצת ימיה וקדמה צפונה ונגבה where a dynamic balance allows infinite development but always within the bounded set, serving as an attractor in a Mandelbrot set. What better expression of the cosmic נורא עלילה ! Rabbi Weinberg 2026-05-20 09:45:36am Entanglement - Rabbi Weinberg 2026-05-20 09:45:36am Entanglement - Rabbi Weinberg 2026-05-20 09:45:36am ארמי אובד אבי - The ארמי אובד אבי leading directly to וירד מצרימה is the story of this parasha and of this shiur, in its true sense not its silly one, (so that the צ"א ולמד is actually ויצא – Jesse), i.e. the state of confusion which is the essence of הרן is actually the nature of ambivalence expressed in רמאות and Rivkah survives by self-discovery within those parameters, finding the kernel of truth that allows her to remain אם יעקב ועשו and only thus to completely achieve the removal of the ברכות, בכורה, וזכותה של ארץ ישראל from עשו and give it to Ya’akov who must grow into it here through his confrontation with לבן who will indeed destroy him if there is any ambivalence in him, מטוב ועד רע. Thus it is here that במה אדע which preserved the doubts of הרן is addressed, just as the Midrash sees Milkah as the source of everything good that came from that family, and this is part of the achievement of ירושה, just as it is the catalyst for the ירידה! It was clear up front to Avraham that this was going to be necessary, and that Yitzhak was incapable of dealing with it. For this is per se part of the incredible transition from the simplicity of paradigms to the complexities of these parashot—they preserve the ambivalence of הרן. This is because the nature of the אבהות of Ya’akov is fundamentally different than all others and is the only real utilization of the nature of תולדות as in זה ספר תולדות האדם, for he was a Paradigm that needed to be completely a person, the essence of תפארת, which means that the ambivalence and grey areas of life that so bedevil our ability to touch our own lives needs to be addressed by him within the welter of ambivalence that is ארם. Achievement of ירושת הארץ requires not only the יניקה of all the achievements of ארם but also the סילוק of ארם והבנות בנותי from any rights in ארץ ישראל, just as he does with Eisav. The זכות to the Land through הרן is attested to by the fact that לוט has to be given ארץ רפאים. So too the זכות לעשיו ולפלישתים is their inhabiting the ארץ רפאים, זמזומים, ענקים, עוים which probably relates to the promise to אבימלך מלך פלשתים and the rights to Yerushalayim. Rabbi Weinberg 2026-05-20 09:45:36am ארמי אובד אבי - The ארמי אובד אבי leading directly to וירד מצרימה is the story of this parasha and of this shiur, in its true sense not its silly one, (so that the צ"א ולמד is actually ויצא – Jesse), i.e. the state of confusion which is the essence of הרן is actually the nature of ambivalence expressed in רמאות and Rivkah survives by self-discovery within those parameters, finding the kernel of truth that allows her to remain אם יעקב ועשו and only thus to completely achieve the removal of the ברכות, בכורה, וזכותה של ארץ ישראל from עשו and give it to Ya’akov who must grow into it here through his confrontation with לבן who will indeed destroy him if there is any ambivalence in him, מטוב ועד רע. Thus it is here that במה אדע which preserved the doubts of הרן is addressed, just as the Midrash sees Milkah as the source of everything good that came from that family, and this is part of the achievement of ירושה, just as it is the catalyst for the ירידה! It was clear up front to Avraham that this was going to be necessary, and that Yitzhak was incapable of dealing with it. For this is per se part of the incredible transition from the simplicity of paradigms to the complexities of these parashot—they preserve the ambivalence of הרן. This is because the nature of the אבהות of Ya’akov is fundamentally different than all others and is the only real utilization of the nature of תולדות as in זה ספר תולדות האדם, for he was a Paradigm that needed to be completely a person, the essence of תפארת, which means that the ambivalence and grey areas of life that so bedevil our ability to touch our own lives needs to be addressed by him within the welter of ambivalence that is ארם. Achievement of ירושת הארץ requires not only the יניקה of all the achievements of ארם but also the סילוק of ארם והבנות בנותי from any rights in ארץ ישראל, just as he does with Eisav. The זכות to the Land through הרן is attested to by the fact that לוט has to be given ארץ רפאים. So too the זכות לעשיו ולפלישתים is their inhabiting the ארץ רפאים, זמזומים, ענקים, עוים which probably relates to the promise to אבימלך מלך פלשתים and the rights to Yerushalayim. Rabbi Weinberg 2026-05-20 09:45:36am Ecce OCD - The testing ground for definition of Toledot specifically in terms of the בשביל ישראל, for at the end of the story we are back to אל שדי and the ברכות אברהם for ארץ ישראל, and that is why this is the place for the restoration of the missing ווא"ו in מעשה בראשית, and not פרשת אל"ה תולדות נח. That is the same place where we need to define the ultimate חיבור to בהבראם=באברהם, of course, for אלה תולדות שמים וארץ בהבראם, and this implies that only here can we at last reach the true חיבור of the ראשית בדין and the קדימה שם הרחמים. This is going beyond משפט to דין אמ"ת לאמית"ו נעשה שותף להקב"ה במעשה בראשית and that is only through what is added by תתן אמ"ת ליעקב which comes into being only at the instant of the כניסה בבגדיו ליצחק which is precisely what changes Yitzhak forever: גם ברוך יהיה and the חרדה גדולה עד מאד; this is the same way that the moment that defined Yitzhak changed Avraham forever, for that and only that is what is meant by תולדות in which future defines past, in which father touches son as son touches father, in which the רבינו בחיי becomes again pure רוח הקודש choosing עטרת זקנים בני בנים ותפארת בנים אבותם which is Avraham through Ya’akov, that and only that is what is meant by תולדות that can justify שמים וארץ (which is why גן עדן lives here in בגדים-ריח-עלי קללתך) and therefore it is linked to an entirely different vision of דין, one that allows לבושין as relating to משפט precisely as much as חותמו של אמת relates to honesty and משנים מפני השלום. Underneath it all there is that “bare and awkward truth” which can either support these לבושין or leave them suspended in a הנ"ה לפי שעה which is what happened to עשו. This is of the deepest personal significance, just as all definition of אלקי אברהם אלקי יצחק ואלקי יעקב must be of the deepest significance when it reconnects, as it does only here, to the בך חותמים, for it makes the דרך השם and the בריתו של אברהם accessible and livable. The suspended הנה is almost inevitable where there is no real connection of the underlying “bare and awkward truth.” This is what creates מינות and מגדל פורח באויר; this is what happened to religion which has become only a suspended non-reality that is entirely OCD, with all the same pathology; this is what happened to science when it stopped asking what that “bare and awkward truth” is—how are things, instead of suggesting paradigms for understanding them. This is what happens then when one has Avot=Paradigms without standing in the space of אמהות=how things are. The astounding power and awareness of a Rivka leaves one incapable of catching one’s breath, for her to recognize how the entire future of the תולדות שמים וארץ will be defined by how the bare and awkward space that she provides for the context of רמאות is responded to by the three players in this story, יצחק יעקב ועשיו, and in truth all three are defined by it, even the צעקה גדולה ומרה which becomes מלחמה לה' בעמלק and the נהפוך הוא of Purim (which is also alluded to in the רוח הקודש of the רבינו בחיי). Our entire relationship to Creation and thus to הקב"ה are held between these brackets of Rivka, and the definition of עבודה itself in the בגדי הבכור are מרומז here, for the essence of Eisav and his religiosity here with Yitzchak and throughout history, and the impact that has had on Yisrael, can only be expressed as Obsessive-Compulsive Disorder, in which ritualistic and repetitive behaviors create a self-sustaining reality that is floating in a non-reality, the ultimate הנ"ה, a play on the הנה אדם of Pontius Pilate, the ultimate Eisav religious הנה. Setting up the Toledot as if they are all about Yitzhak, where the חידוש is that despite their appearing to be defined entirely by Rivkah they are actually Yitzhak’s; this is just as true as claiming that he himself is the תולדה of Avraham, when in reality everything about him is defined by Sara! This means that we need to define the differences in the בני, one to Yaakov and one to Eisav, as implying differences in Yitzhak himself and his relationship to רמאות and the broader picture expressed in Rivkah and in Yaakov which is normally not meant to be taken into consideration in דין and yet which must absolutely be central to the Avraham and his ואלה תולדות to fill the missing אלה תולדות בהברא"ם . The entire enterprise of Avraham, as the source of these ייחוסין (רמב"ן) is essentially about stripping the רמאות of nature and the לבושין of complexity in a Creation of Simplicity. This relates to the אומנות אבותיו and the years of 40 for Yitzhak and Eisav, perhaps to חרפת ישמעאל in the ברייתא. All of this is part of those original תולדות שמים וארץ and the incredible חיבור ה' אלוקים which is central to the entire Avraham enterprise… Rabbi Weinberg 2026-05-20 09:45:36am Ecce OCD - The testing ground for definition of Toledot specifically in terms of the בשביל ישראל, for at the end of the story we are back to אל שדי and the ברכות אברהם for ארץ ישראל, and that is why this is the place for the restoration of the missing ווא"ו in מעשה בראשית, and not פרשת אל"ה תולדות נח. That is the same place where we need to define the ultimate חיבור to בהבראם=באברהם, of course, for אלה תולדות שמים וארץ בהבראם, and this implies that only here can we at last reach the true חיבור of the ראשית בדין and the קדימה שם הרחמים. This is going beyond משפט to דין אמ"ת לאמית"ו נעשה שותף להקב"ה במעשה בראשית and that is only through what is added by תתן אמ"ת ליעקב which comes into being only at the instant of the כניסה בבגדיו ליצחק which is precisely what changes Yitzhak forever: גם ברוך יהיה and the חרדה גדולה עד מאד; this is the same way that the moment that defined Yitzhak changed Avraham forever, for that and only that is what is meant by תולדות in which future defines past, in which father touches son as son touches father, in which the רבינו בחיי becomes again pure רוח הקודש choosing עטרת זקנים בני בנים ותפארת בנים אבותם which is Avraham through Ya’akov, that and only that is what is meant by תולדות that can justify שמים וארץ (which is why גן עדן lives here in בגדים-ריח-עלי קללתך) and therefore it is linked to an entirely different vision of דין, one that allows לבושין as relating to משפט precisely as much as חותמו של אמת relates to honesty and משנים מפני השלום. Underneath it all there is that “bare and awkward truth” which can either support these לבושין or leave them suspended in a הנ"ה לפי שעה which is what happened to עשו. This is of the deepest personal significance, just as all definition of אלקי אברהם אלקי יצחק ואלקי יעקב must be of the deepest significance when it reconnects, as it does only here, to the בך חותמים, for it makes the דרך השם and the בריתו של אברהם accessible and livable. The suspended הנה is almost inevitable where there is no real connection of the underlying “bare and awkward truth.” This is what creates מינות and מגדל פורח באויר; this is what happened to religion which has become only a suspended non-reality that is entirely OCD, with all the same pathology; this is what happened to science when it stopped asking what that “bare and awkward truth” is—how are things, instead of suggesting paradigms for understanding them. This is what happens then when one has Avot=Paradigms without standing in the space of אמהות=how things are. The astounding power and awareness of a Rivka leaves one incapable of catching one’s breath, for her to recognize how the entire future of the תולדות שמים וארץ will be defined by how the bare and awkward space that she provides for the context of רמאות is responded to by the three players in this story, יצחק יעקב ועשיו, and in truth all three are defined by it, even the צעקה גדולה ומרה which becomes מלחמה לה' בעמלק and the נהפוך הוא of Purim (which is also alluded to in the רוח הקודש of the רבינו בחיי). Our entire relationship to Creation and thus to הקב"ה are held between these brackets of Rivka, and the definition of עבודה itself in the בגדי הבכור are מרומז here, for the essence of Eisav and his religiosity here with Yitzchak and throughout history, and the impact that has had on Yisrael, can only be expressed as Obsessive-Compulsive Disorder, in which ritualistic and repetitive behaviors create a self-sustaining reality that is floating in a non-reality, the ultimate הנ"ה, a play on the הנה אדם of Pontius Pilate, the ultimate Eisav religious הנה. Setting up the Toledot as if they are all about Yitzhak, where the חידוש is that despite their appearing to be defined entirely by Rivkah they are actually Yitzhak’s; this is just as true as claiming that he himself is the תולדה of Avraham, when in reality everything about him is defined by Sara! This means that we need to define the differences in the בני, one to Yaakov and one to Eisav, as implying differences in Yitzhak himself and his relationship to רמאות and the broader picture expressed in Rivkah and in Yaakov which is normally not meant to be taken into consideration in דין and yet which must absolutely be central to the Avraham and his ואלה תולדות to fill the missing אלה תולדות בהברא"ם . The entire enterprise of Avraham, as the source of these ייחוסין (רמב"ן) is essentially about stripping the רמאות of nature and the לבושין of complexity in a Creation of Simplicity. This relates to the אומנות אבותיו and the years of 40 for Yitzhak and Eisav, perhaps to חרפת ישמעאל in the ברייתא. All of this is part of those original תולדות שמים וארץ and the incredible חיבור ה' אלוקים which is central to the entire Avraham enterprise… Rabbi Weinberg 2026-05-20 09:45:36am Fire Eater - This is the parasha that leads us to the first true תולדות where the ואלה תולדות replace the אלה תולדות שמים וארץ בהברא"ם=באברהם which of course is the transition from דינא קשיא of בראשית ברא אלוקים to the post ברית בין אלהי"ם לבשר which allows for the implementation of ואלה המשפ"טים already hinted to Avraham through עין משפ"ט. Amazingly, everything that Avraham has is an outgrowth of the actualization that occurs through סדום, and that is why the entire story takes place in a time-warp, which according to Rambam may be mostly in his head, incorporating סדום, לוט, משיח, מערת המכפלה, ירושת הארץ, ירושלים ומקדש ובארות, תחיית המתים, דין וראש השנה,. The commitment of Avraham to address the presence of Din in the world as the agent of חסד, the taming of דין into the משפט that is our life and intimate self in the universe, the agent of the חן that began with the initial גם על נח and then resulted in a תיבהwhich then spread over the earth in this new הנהגה which implied a ברית עם מדת הדין של מעלה and flesh. Only this is the reason that השופ"ט כל האר"ץ can be said, only this is the reason that we can assume that there is no point in asking for less than nine individuals despite the fact that Noach never attempted to do what Avraham was doing: the best סניגור who searched for every option in Din could not come up with a compromise for Eight. Retroactively, it is necessary to address those who still insist that there is no place for דין as משפט in the world, and that random flare-ups are just the way of the Lord. This was the הרהורים של אברהם (מדרש) אבימלך and of Avimelech in הגוי גם צדיק, this was כך אומרים הבריות, this was the events of Sedom itself, this is the reason that from the pure Din of סדוםwhich was a travesty of משפט there needed to be a mission to אבימלך. His connection to שם exposed not חסד per se to him, but a חסד that could and must co-exist with דין and that would allow for true אגדלה שמיך which is Yisrael. The עקידהbecomes the achievement of the balance of the original דין and the new post-ברית Din, and the ongoing nature of ברית מילה with that original one, and closes the introduction of דינא רפיא through Avraham, and is the moment in which בהברא"ם becomes אברהם in ביום עשות ה' א' and therefore must end with an Akeidah that proves to all how Din will no longer be allowed out. The linkage of the events through the Three Messengers is part of the Introduction of Avraham as גוי גדול ועצום, the relationship to המון גויים, his connection to מלכות, to פסח ויצחק ויציאת מצרים, to סדום ולוט, How do we translate the Noach transition of חן which ultimately ends in חן in וחנותי את אשר אחון as the only answer to the doubts about דין. This is the argument between לוט ואברהם, for Avraham himself understands that there must be room for Sedom in order to establish the role of love in the world just as ultimately is shown to be the case. Does the stronger case for Love come from דין – ואהבת בכל לבבך or from חסד. Ultimately only Existential Identity as an outgrowth of חן provides any sense of reality to either, and thus in the end Sedom’s insistence that personal existence must be uncompromised is the only real solution, the reason that Lot is convinced that דין is the way to go first, the reason that Avraham knows of the value of Sedom. Rabbi Weinberg 2026-05-20 09:45:36am Fire Eater - This is the parasha that leads us to the first true תולדות where the ואלה תולדות replace the אלה תולדות שמים וארץ בהברא"ם=באברהם which of course is the transition from דינא קשיא of בראשית ברא אלוקים to the post ברית בין אלהי"ם לבשר which allows for the implementation of ואלה המשפ"טים already hinted to Avraham through עין משפ"ט. Amazingly, everything that Avraham has is an outgrowth of the actualization that occurs through סדום, and that is why the entire story takes place in a time-warp, which according to Rambam may be mostly in his head, incorporating סדום, לוט, משיח, מערת המכפלה, ירושת הארץ, ירושלים ומקדש ובארות, תחיית המתים, דין וראש השנה,. The commitment of Avraham to address the presence of Din in the world as the agent of חסד, the taming of דין into the משפט that is our life and intimate self in the universe, the agent of the חן that began with the initial גם על נח and then resulted in a תיבהwhich then spread over the earth in this new הנהגה which implied a ברית עם מדת הדין של מעלה and flesh. Only this is the reason that השופ"ט כל האר"ץ can be said, only this is the reason that we can assume that there is no point in asking for less than nine individuals despite the fact that Noach never attempted to do what Avraham was doing: the best סניגור who searched for every option in Din could not come up with a compromise for Eight. Retroactively, it is necessary to address those who still insist that there is no place for דין as משפט in the world, and that random flare-ups are just the way of the Lord. This was the הרהורים של אברהם (מדרש) אבימלך and of Avimelech in הגוי גם צדיק, this was כך אומרים הבריות, this was the events of Sedom itself, this is the reason that from the pure Din of סדוםwhich was a travesty of משפט there needed to be a mission to אבימלך. His connection to שם exposed not חסד per se to him, but a חסד that could and must co-exist with דין and that would allow for true אגדלה שמיך which is Yisrael. The עקידהbecomes the achievement of the balance of the original דין and the new post-ברית Din, and the ongoing nature of ברית מילה with that original one, and closes the introduction of דינא רפיא through Avraham, and is the moment in which בהברא"ם becomes אברהם in ביום עשות ה' א' and therefore must end with an Akeidah that proves to all how Din will no longer be allowed out. The linkage of the events through the Three Messengers is part of the Introduction of Avraham as גוי גדול ועצום, the relationship to המון גויים, his connection to מלכות, to פסח ויצחק ויציאת מצרים, to סדום ולוט, How do we translate the Noach transition of חן which ultimately ends in חן in וחנותי את אשר אחון as the only answer to the doubts about דין. This is the argument between לוט ואברהם, for Avraham himself understands that there must be room for Sedom in order to establish the role of love in the world just as ultimately is shown to be the case. Does the stronger case for Love come from דין – ואהבת בכל לבבך or from חסד. Ultimately only Existential Identity as an outgrowth of חן provides any sense of reality to either, and thus in the end Sedom’s insistence that personal existence must be uncompromised is the only real solution, the reason that Lot is convinced that דין is the way to go first, the reason that Avraham knows of the value of Sedom. Rabbi Weinberg 2026-05-20 09:45:36am Old Beginnings - The Avraham who comes into focus here is usually taken to be the new identity of the Av of the Jewish People, yet instead his name is justified as אב המון גויים נתתיך – ונברכו בל כל משפחוות האדמה ובזרעיך. Indeed, the entire transition from Noach avoids all sense of catastrophe that we find in the first transition between the first ten generations and the second which was truly catastrophic. Instead we have a gradual coming into historical focus from the age of mythology, with much overlapping of themes and individuals: Moshe, הפליט, מלכיצדק ושם, אמרפל נמרוד, רפאים, and with the relationship of the developing ברית בשר to the original ברית עם בשר with Noach. The same is true of ארץ ישראל as a whole: in the same way that ונתתי לעשו את הר שעיר לרשת אותו ויעקב ובניו ירדו מצרימה we have here בהנחילו בני אדם יצב גבול"ות עמים למספר בני ישראל, which relates to the תמצית-שיריים equivalent of אומה יחידאה-שבעים פרים. This is probably the deepest expression of גר ותושב אנכי אמכם and נשיא אלהים אתה בקברבנו in next week’s parasha. The shocking difference between the two transitional phases, מבול ובפלגה the difference between catastrophic change and the gradual segue and societal change of the last ten generations points to the extraordinary relationship of the development of the 70 to the development of theאומה יחידאה, a relationship that defines all of human history and the essential experience of Yisrael בעולם הזה. Thus, Rashi focuses on Noach specifically as transitional to Avraham and the nature of the truly New World as opposed to that of נח שראה עולם חדש in his analysis of the התהלכות of ברית as a qualitative change that no longer can be measured along the same scale. Rabbi Weinberg 2026-05-20 09:45:36am Old Beginnings - The Avraham who comes into focus here is usually taken to be the new identity of the Av of the Jewish People, yet instead his name is justified as אב המון גויים נתתיך – ונברכו בל כל משפחוות האדמה ובזרעיך. Indeed, the entire transition from Noach avoids all sense of catastrophe that we find in the first transition between the first ten generations and the second which was truly catastrophic. Instead we have a gradual coming into historical focus from the age of mythology, with much overlapping of themes and individuals: Moshe, הפליט, מלכיצדק ושם, אמרפל נמרוד, רפאים, and with the relationship of the developing ברית בשר to the original ברית עם בשר with Noach. The same is true of ארץ ישראל as a whole: in the same way that ונתתי לעשו את הר שעיר לרשת אותו ויעקב ובניו ירדו מצרימה we have here בהנחילו בני אדם יצב גבול"ות עמים למספר בני ישראל, which relates to the תמצית-שיריים equivalent of אומה יחידאה-שבעים פרים. This is probably the deepest expression of גר ותושב אנכי אמכם and נשיא אלהים אתה בקברבנו in next week’s parasha. The shocking difference between the two transitional phases, מבול ובפלגה the difference between catastrophic change and the gradual segue and societal change of the last ten generations points to the extraordinary relationship of the development of the 70 to the development of theאומה יחידאה, a relationship that defines all of human history and the essential experience of Yisrael בעולם הזה. Thus, Rashi focuses on Noach specifically as transitional to Avraham and the nature of the truly New World as opposed to that of נח שראה עולם חדש in his analysis of the התהלכות of ברית as a qualitative change that no longer can be measured along the same scale. Rabbi Weinberg 2026-05-20 09:45:36am Fun - The tremendous stress on איסור תשמיש בתיבה and its connection to קללה לדורות in an existential fashion, the connection between it and the sexual degeneration that catalyzed the מבול, the connection between מעמד הר סיני and חן יוסף בטרם שנות הרעב, the need for specific instructions to enjoy sex after both the תיבה וסיני, implies that the issue must obviously go far beyond the simple question of עולם בצער. The connection of תיבה to סוכה ורוח הקודש (טור), to the שמחת הקיקיון of יונה and to the יונה מצא בה מנו"ח and חורבן וגלות and to ניטלה טעם ביאה. The simple division of the nature of מעשים into חובה-רשות-איסור is insufficient, for there is another quality called שמחה which is the pure spontaneity of living, the שמחה גדולה of the קיקיון דיונה which is not a normal שמחה but the equivalent of the משחק עם לויתן, the pure joy that cannot be communicated but exists only in the actual experience, in which the entire world is filled with the mirth which is the opposite of קלות ראש וקרי and the fun of the אומות which is the sense of נשליכה ממנו עבותינו but to a בן ישראל becomes the participation in the play which הקב"ה has כביכול from the לויתן and thus from נינוה and the pure animal life, which is duplicated here in אדם ובהמה תושיע השם and in prohibiting the animals from fun just as the אנשי ננוה did. This is why anyone who experiences the world with this level of spontaneity is open to חן and becomes so easy להתפתות, just as חנוך, in which only the good die young. This kind of fun though is the best חינוך because it is entirely על פי דרכו as self expressed joy, and is profoundly a part of the animal kingdom in which animals, as children, expend immense energy in just having fun. When the world is בצער or there is חורבן there is no place for fun, for even הקב"ה does not frolic. This turns all fun into תפלות which is the opposite of the תפילות which are the essence of the סוכה. The אז ימלא שחוק פינו is feeling that about the entire world. Endurance insistence opposite weakness. Rabbi Weinberg 2026-05-20 09:45:36am Fun - The tremendous stress on איסור תשמיש בתיבה and its connection to קללה לדורות in an existential fashion, the connection between it and the sexual degeneration that catalyzed the מבול, the connection between מעמד הר סיני and חן יוסף בטרם שנות הרעב, the need for specific instructions to enjoy sex after both the תיבה וסיני, implies that the issue must obviously go far beyond the simple question of עולם בצער. The connection of תיבה to סוכה ורוח הקודש (טור), to the שמחת הקיקיון of יונה and to the יונה מצא בה מנו"ח and חורבן וגלות and to ניטלה טעם ביאה. The simple division of the nature of מעשים into חובה-רשות-איסור is insufficient, for there is another quality called שמחה which is the pure spontaneity of living, the שמחה גדולה of the קיקיון דיונה which is not a normal שמחה but the equivalent of the משחק עם לויתן, the pure joy that cannot be communicated but exists only in the actual experience, in which the entire world is filled with the mirth which is the opposite of קלות ראש וקרי and the fun of the אומות which is the sense of נשליכה ממנו עבותינו but to a בן ישראל becomes the participation in the play which הקב"ה has כביכול from the לויתן and thus from נינוה and the pure animal life, which is duplicated here in אדם ובהמה תושיע השם and in prohibiting the animals from fun just as the אנשי ננוה did. This is why anyone who experiences the world with this level of spontaneity is open to חן and becomes so easy להתפתות, just as חנוך, in which only the good die young. This kind of fun though is the best חינוך because it is entirely על פי דרכו as self expressed joy, and is profoundly a part of the animal kingdom in which animals, as children, expend immense energy in just having fun. When the world is בצער or there is חורבן there is no place for fun, for even הקב"ה does not frolic. This turns all fun into תפלות which is the opposite of the תפילות which are the essence of the סוכה. The אז ימלא שחוק פינו is feeling that about the entire world. Endurance insistence opposite weakness. Rabbi Weinberg 2026-05-20 09:45:36am Penumbral Portal - Coinciding with the conclusion of Sukkot, parsha Bereishis embraces many of the themes of the chag. The transitions inherent in the multi-leveled reality of sukkah – beginnings to ends and ends to beginnings, the “kissing” of two worlds, olam hazeh and olam habah – are nested within the overall sukkah of Ma’aseh Bereishis, i.e., the “beis” of Bereishis in which the fundamental transition from ayin to yesh occurs. Like the hakafot of Sukkot, the language of parsha Bereishis is circular, as is the nature of simcha itself: i.e., Hashem’s simcha (“Yismach Hashem b’ma’asav”) is a function of how Adam discovers the nature of his avodah – an avodah, which in turn, is the very simcha which allows him to discover it in the first place! Experiments in the nature of simcha-avodah were conducted by Shlomo using the enormous resources at his disposal to determine whether human identity and fulfillment can be discovered in olam hazeh alone: i.e., if creation manages to “work out” on its own as a result of the heuristic process of evolution, why then would we need a Torah, and what would be the meaning of simcha shel mitzvah? Would we really need to live in a multi-leveled existence – couldn’t we be happy with the world simply as it is? We discover that those who live in self-contained worlds are tormented by hevel havelim, obsessed with thoughts that ruin no’am: a religious idea, a my-place-in-society idea, a community idea, a my-brilliance idea, a what-people-are-thinking-about-me idea…not realizing that happiness can’t be created from the same foolish brain that is searching for it! This misguided search for happiness leads to dependence on others, significance that comes from elsewhere, sadness, and misery. True simcha, however, allows us to cross the mechitza that traps us in olam hazeh and the prison of our own minds. At its core, simcha is one’s own experience of existence. It provides the only real connection to Olam Habah we could ever have. This is the sukkat shlomechah we wish to be in all the time, in which we can experience “ohr olam b’otzer chayim” – the light of the universe in the storehouse of life. Rabbi Weinberg 2026-05-20 09:45:36am Penumbral Portal - Coinciding with the conclusion of Sukkot, parsha Bereishis embraces many of the themes of the chag. The transitions inherent in the multi-leveled reality of sukkah – beginnings to ends and ends to beginnings, the “kissing” of two worlds, olam hazeh and olam habah – are nested within the overall sukkah of Ma’aseh Bereishis, i.e., the “beis” of Bereishis in which the fundamental transition from ayin to yesh occurs. Like the hakafot of Sukkot, the language of parsha Bereishis is circular, as is the nature of simcha itself: i.e., Hashem’s simcha (“Yismach Hashem b’ma’asav”) is a function of how Adam discovers the nature of his avodah – an avodah, which in turn, is the very simcha which allows him to discover it in the first place! Experiments in the nature of simcha-avodah were conducted by Shlomo using the enormous resources at his disposal to determine whether human identity and fulfillment can be discovered in olam hazeh alone: i.e., if creation manages to “work out” on its own as a result of the heuristic process of evolution, why then would we need a Torah, and what would be the meaning of simcha shel mitzvah? Would we really need to live in a multi-leveled existence – couldn’t we be happy with the world simply as it is? We discover that those who live in self-contained worlds are tormented by hevel havelim, obsessed with thoughts that ruin no’am: a religious idea, a my-place-in-society idea, a community idea, a my-brilliance idea, a what-people-are-thinking-about-me idea…not realizing that happiness can’t be created from the same foolish brain that is searching for it! This misguided search for happiness leads to dependence on others, significance that comes from elsewhere, sadness, and misery. True simcha, however, allows us to cross the mechitza that traps us in olam hazeh and the prison of our own minds. At its core, simcha is one’s own experience of existence. It provides the only real connection to Olam Habah we could ever have. This is the sukkat shlomechah we wish to be in all the time, in which we can experience “ohr olam b’otzer chayim” – the light of the universe in the storehouse of life. Rabbi Weinberg 2026-05-20 09:45:36am Penumbral Portal - Coinciding with the conclusion of Sukkot, parsha Bereishis embraces many of the themes of the chag. The transitions inherent in the multi-leveled reality of sukkah – beginnings to ends and ends to beginnings, the “kissing” of two worlds, olam hazeh and olam habah – are nested within the overall sukkah of Ma’aseh Bereishis, i.e., the “beis” of Bereishis in which the fundamental transition from ayin to yesh occurs. Like the hakafot of Sukkot, the language of parsha Bereishis is circular, as is the nature of simcha itself: i.e., Hashem’s simcha (“Yismach Hashem b’ma’asav”) is a function of how Adam discovers the nature of his avodah – an avodah, which in turn, is the very simcha which allows him to discover it in the first place! Experiments in the nature of simcha-avodah were conducted by Shlomo using the enormous resources at his disposal to determine whether human identity and fulfillment can be discovered in olam hazeh alone: i.e., if creation manages to “work out” on its own as a result of the heuristic process of evolution, why then would we need a Torah, and what would be the meaning of simcha shel mitzvah? Would we really need to live in a multi-leveled existence – couldn’t we be happy with the world simply as it is? We discover that those who live in self-contained worlds are tormented by hevel havelim, obsessed with thoughts that ruin no’am: a religious idea, a my-place-in-society idea, a community idea, a my-brilliance idea, a what-people-are-thinking-about-me idea…not realizing that happiness can’t be created from the same foolish brain that is searching for it! This misguided search for happiness leads to dependence on others, significance that comes from elsewhere, sadness, and misery. True simcha, however, allows us to cross the mechitza that traps us in olam hazeh and the prison of our own minds. At its core, simcha is one’s own experience of existence. It provides the only real connection to Olam Habah we could ever have. This is the sukkat shlomechah we wish to be in all the time, in which we can experience “ohr olam b’otzer chayim” – the light of the universe in the storehouse of life. Rabbi Weinberg 2026-05-20 09:45:36am Les Cirque Des Rêves - Theme Nizavim/Vayelech - 5773 “Le Cirque des Rêves” The concept of נצבים turns out to be the creation of Moshe’s life, defined initially by the ותתצ"ב אחותו מרחוק standing committed, which is the essence of the Space defined by Moshe. His presence as an actual solution to Galut is remarkable, and is the essence of Hakhel and Sefer Torah, just as his handwriting needs to be physically present, so do his hands need to be present on Yehoshua, and through Yehoshua to all who are נסמכים, through his נביאות to all who are נביאים and to Yisrael who are the בני הנביאים, through his sharing the intimacy of Torah with Yehoshua comes the sharing with all through the generations, to the point where נמצא הכל מה' אלקי ישראל. It is Moshe who was מתוקן לגאולה and Rambam sees that as part of the שבועה לאברהם specifically in context of Moshe רבן של כל הנביאים, which means that just as the brit here is בהוציאי אותם מארץ מצרים, so too is the essence of גאולה and all סוף ישראל לעשות תשובה a direct result of Moshe, as per the Zohar Hadash. The strongest transmission is the שבת דיו זוגי which is precisely what the שבת של מי was when it came to פרשת הקהל. This is perhaps what makes the relationship to הליכה-וילך-תמים-עד תומם-תמים תהיה relate back to מילה ושמונה וטוב שם משמן טוב ויום המו"ת וסוף דבר הכל נשמע all to Moshe. Rabbi Weinberg 2026-05-20 09:45:36am Les Cirque Des Rêves - Theme Nizavim/Vayelech - 5773 “Le Cirque des Rêves” The concept of נצבים turns out to be the creation of Moshe’s life, defined initially by the ותתצ"ב אחותו מרחוק standing committed, which is the essence of the Space defined by Moshe. His presence as an actual solution to Galut is remarkable, and is the essence of Hakhel and Sefer Torah, just as his handwriting needs to be physically present, so do his hands need to be present on Yehoshua, and through Yehoshua to all who are נסמכים, through his נביאות to all who are נביאים and to Yisrael who are the בני הנביאים, through his sharing the intimacy of Torah with Yehoshua comes the sharing with all through the generations, to the point where נמצא הכל מה' אלקי ישראל. It is Moshe who was מתוקן לגאולה and Rambam sees that as part of the שבועה לאברהם specifically in context of Moshe רבן של כל הנביאים, which means that just as the brit here is בהוציאי אותם מארץ מצרים, so too is the essence of גאולה and all סוף ישראל לעשות תשובה a direct result of Moshe, as per the Zohar Hadash. The strongest transmission is the שבת דיו זוגי which is precisely what the שבת של מי was when it came to פרשת הקהל. This is perhaps what makes the relationship to הליכה-וילך-תמים-עד תומם-תמים תהיה relate back to מילה ושמונה וטוב שם משמן טוב ויום המו"ת וסוף דבר הכל נשמע all to Moshe. Rabbi Weinberg 2026-05-20 09:45:36am Waiting For You - Rabbi Weinberg 2026-05-20 09:45:36am Coming into the Land - Introduction: The Parasha addresses two separate issues which we always knew must be one and the same but we could never integrate or see how: The culmination of the ברית תורה on the one hand and the culmination of יציאת מצרים לביאת הארץ on the other. We always understood that somehow Torah on the way to ארץ must be part of the original שבועה לאברהם אבינו but how? Here at last comes the integration of what living in ארץ ישראל is like with the only modality, the expanded identity offered by a nation of ברית וערבות that offers the extended identity that allows a planet to be mine, the beginning of ש"י עולמות. These two elements are interrelated only through the integration of individual and national identity, which together are a single השלמה of כח מעשיו ראשית בשביל ישראל וראשית בשביל ביכורים never before perceived. The parasha is the השלמה of יציאת מצרים, going from ויהי שם לגוי גדול עצום ורב to ויביאנו אל המקום הזה to למען תשכיל – כדי שתזכו לביאת המשיח at the very end, and indeed articulates that the proto-גוי has become היום הזה נהיית לעם לה' א' which also implies the נהיית לעם precisely. Indeed this is the ברית that is the basis of ערבות, dependent on the acceptance of תנו רבנן ברוך בכלל ברוך בפרט ארור בכלל ארור בפרט ללמוד וללמד לשמור ולעשות הרי ארבע ארבע וארבע הרי שמונה שמונה ושמונה הרי שש עשרה וכן בסיני וכן בערבות מואב שנא' אלה דברי הברית אשר צוה ה' את משה וגו' וכתיב ושמרתם את דברי הברית הזאת וגו' נמצא מ"ח בריתות על כל מצוה ומצומשום רבי שמעון אין לך כל מצוה ומצוה שבתורה שלא נכרתו עליה ארבעים ושמנה בריתות של שש מאות אלף ושלשת אלפים וחמש מאות וחמשים נמצא לכל אחד ואחד מישראל שש מאות אלף ושלשת אלפים וחמש מאות וחמשים מאי בינייהו אמר רב משרשיא ערבא וערבא דערבא איכא בינייהו תלמוד בבלי מסכת סוטה דף לז/א The parasha develops different faces of identity, the individual and the national showing the paradoxical relationship between them, how only on an individual level can the mosaic met-historical identity develop, and yet how only on the national level can true connection to the universe develop even for the individual. As long as individuals live Einstein’s “optical illusion” there can be no serious connection to the land on a national level, and no true fullness of history and eternity within the nation. And without recognizing the paradoxical fact puberty and true eros must transcend the individual, there is no escaping the אבי ואמי עזבוני וה' יאספני problem of ישי אבי דוד, and the עטיו של נחש. Rabbi Weinberg 2026-05-20 09:45:36am Coming into the Land - Introduction: The Parasha addresses two separate issues which we always knew must be one and the same but we could never integrate or see how: The culmination of the ברית תורה on the one hand and the culmination of יציאת מצרים לביאת הארץ on the other. We always understood that somehow Torah on the way to ארץ must be part of the original שבועה לאברהם אבינו but how? Here at last comes the integration of what living in ארץ ישראל is like with the only modality, the expanded identity offered by a nation of ברית וערבות that offers the extended identity that allows a planet to be mine, the beginning of ש"י עולמות. These two elements are interrelated only through the integration of individual and national identity, which together are a single השלמה of כח מעשיו ראשית בשביל ישראל וראשית בשביל ביכורים never before perceived. The parasha is the השלמה of יציאת מצרים, going from ויהי שם לגוי גדול עצום ורב to ויביאנו אל המקום הזה to למען תשכיל – כדי שתזכו לביאת המשיח at the very end, and indeed articulates that the proto-גוי has become היום הזה נהיית לעם לה' א' which also implies the נהיית לעם precisely. Indeed this is the ברית that is the basis of ערבות, dependent on the acceptance of תנו רבנן ברוך בכלל ברוך בפרט ארור בכלל ארור בפרט ללמוד וללמד לשמור ולעשות הרי ארבע ארבע וארבע הרי שמונה שמונה ושמונה הרי שש עשרה וכן בסיני וכן בערבות מואב שנא' אלה דברי הברית אשר צוה ה' את משה וגו' וכתיב ושמרתם את דברי הברית הזאת וגו' נמצא מ"ח בריתות על כל מצוה ומצומשום רבי שמעון אין לך כל מצוה ומצוה שבתורה שלא נכרתו עליה ארבעים ושמנה בריתות של שש מאות אלף ושלשת אלפים וחמש מאות וחמשים נמצא לכל אחד ואחד מישראל שש מאות אלף ושלשת אלפים וחמש מאות וחמשים מאי בינייהו אמר רב משרשיא ערבא וערבא דערבא איכא בינייהו תלמוד בבלי מסכת סוטה דף לז/א The parasha develops different faces of identity, the individual and the national showing the paradoxical relationship between them, how only on an individual level can the mosaic met-historical identity develop, and yet how only on the national level can true connection to the universe develop even for the individual. As long as individuals live Einstein’s “optical illusion” there can be no serious connection to the land on a national level, and no true fullness of history and eternity within the nation. And without recognizing the paradoxical fact puberty and true eros must transcend the individual, there is no escaping the אבי ואמי עזבוני וה' יאספני problem of ישי אבי דוד, and the עטיו של נחש. Rabbi Weinberg 2026-05-20 09:45:36am Triple Confluence - Three interrelated matrices with emergent qualities: (1) Din (2) Road System (3) חכמה נביאות ותמימות structure of experiencing reality. These represent a climactic confluence of the issues that Moshe is attempting to recreate in Devarim: His presence in תורה שבעל פה ; his ability to utilize Devarim as a vision of the entirety of his own evolution from בשגם הוא בשר לאיש דברים לאיש האלוקים לפני מותו; the final expression of the תמימות אברהם-תמים תהיה-תמימי הדעת in this new level of משה כיעקב ושמת ותם and as an expression of נח who was the תם. With this parasha we grasp at last the broad nature of the book as a whole, and the confluence of its themes. From the original description of the מי יתן to this parasha’s focus on “what you really wanted was what I could give you as רבן של כל הנביאים” to Ki Tavo’s איני כפוי טובה and a shocking change in the nature of וידוי with וידוי מעשר: Here is what we did right and now it is Your turn because of the total turnabout of relationship once we have achieved the actual נחלה through the tikkun of כפיית טובה; from the original זה משה האיש – עשיתם עגל מסכה to the actual mind of Moshe מחוכמים beyond what they themselves know into the clarity of the absurdity of עבודה זרה; from the כפה עליהן הר כגיגית because of the darkness of תורה שבעל פה to the organic presence of the לשכת הגזית as the לוחות גזית. The clarity of the parashot between the original ראה נתתי and the closing ראה נתתי which is just before ראש השנה and which closes the message, for it is followed only by the ברית האזינו and the ברך משה איש האלקים לפני מותו But it is not simply the linear description of the tikkun, it is the amazing fact that all three of these matrices create an emergent national identity with is מחוכמים; which is capable of acting upon its physical environment (עגלה ערופה-לויה-יעקב יוסף-לוז-מיתה וחיים) ; which awareness of its evolutionary pathways creates a level of mindfulness that is beyond human and builds ומל ה' את לבבך which is of course the ultimate תמימות. Rabbi Weinberg 2026-05-20 09:45:36am Triple Confluence - Three interrelated matrices with emergent qualities: (1) Din (2) Road System (3) חכמה נביאות ותמימות structure of experiencing reality. These represent a climactic confluence of the issues that Moshe is attempting to recreate in Devarim: His presence in תורה שבעל פה ; his ability to utilize Devarim as a vision of the entirety of his own evolution from בשגם הוא בשר לאיש דברים לאיש האלוקים לפני מותו; the final expression of the תמימות אברהם-תמים תהיה-תמימי הדעת in this new level of משה כיעקב ושמת ותם and as an expression of נח who was the תם. With this parasha we grasp at last the broad nature of the book as a whole, and the confluence of its themes. From the original description of the מי יתן to this parasha’s focus on “what you really wanted was what I could give you as רבן של כל הנביאים” to Ki Tavo’s איני כפוי טובה and a shocking change in the nature of וידוי with וידוי מעשר: Here is what we did right and now it is Your turn because of the total turnabout of relationship once we have achieved the actual נחלה through the tikkun of כפיית טובה; from the original זה משה האיש – עשיתם עגל מסכה to the actual mind of Moshe מחוכמים beyond what they themselves know into the clarity of the absurdity of עבודה זרה; from the כפה עליהן הר כגיגית because of the darkness of תורה שבעל פה to the organic presence of the לשכת הגזית as the לוחות גזית. The clarity of the parashot between the original ראה נתתי and the closing ראה נתתי which is just before ראש השנה and which closes the message, for it is followed only by the ברית האזינו and the ברך משה איש האלקים לפני מותו But it is not simply the linear description of the tikkun, it is the amazing fact that all three of these matrices create an emergent national identity with is מחוכמים; which is capable of acting upon its physical environment (עגלה ערופה-לויה-יעקב יוסף-לוז-מיתה וחיים) ; which awareness of its evolutionary pathways creates a level of mindfulness that is beyond human and builds ומל ה' את לבבך which is of course the ultimate תמימות. Rabbi Weinberg 2026-05-20 09:45:36am Contextual Pathways - A parasha in which the themes of Place (both in space and time) – Chosenness – Food and Fun – Social Responsibility are so completely and subtly woven together must relate to the opening of the period from ראה לפניכם to ראה לפניך with the path relevant only to ארץ ישראל, including the Just Society that has no other Place. So it is that עלה אלהים בתרועה on ראשון באלול is linked to נדיבי עמים נאספו עם אלקי אברהם ובת נדיב just as it is in the הפטרה through הן עד לאומים נתתיו נגיד ומצוה לאמים: הן גוי לא תדע תקרא וגוי לא ידעוך אליך ירוצו למען ידוד אלהיך ולקדוש ישראל כי פארך, and the path must go from the original ראייה of אב המון גויים which is given to him: אשר אתה רואה becomes the נגיד לאומים, when the חסדי אברהם become the חסדי דוד הנאמנים. The clear implication is that there is no conceivable ראייה without its being embedded in the story of the universe, a story that develops in conjunction with the moves made in the Cradle-to-Grave of עולם הזה, from גן עדן to דוד האחרון, from דור דור ודורשיו and ספר תולדות האדם through כניסה לארץ ובנין נחלה ומנוחה. This is a completely new expression of Devarim’s Moshe, his communications that are now inclusive of all history and the development of consciousness, providing paths that are visible extending backwards in time only when they have been perceived forward in time. For there is no way to develop a vision of life that is “religious” or “philosophical” without its being by definition local and solipsistic. The development of ראייה is not only a vision of a particular place, but of the interrelationship of various levels of בחירה, such that the מקום אשר יבחר provides the option of כי ירחק just as כי ירחיב is a result of the original ירושה, for the first time we can understand that the מקדש is not a “spiritual center” but a point on a map, the place where the Roads lead, which now turns out to have been the original לך לך of the פעמי בת נדיב. Even the צבי ואיל is yours because there is a difference between them and the בהמה, as note the relationship of חולין שנשחטו בעזרה וקדשים שנשחטו בחוץ and כי ירחיק ממך המקום – כי ירחיב גבולך, so too does א"י provide for all the Earth, and Yisrael provides for the גויי הארץ, Sukkot and פרים and the Haftara of וגוי לא ידעוך אליך ירוצו Rabbi Weinberg 2026-05-20 09:45:36am והיה ברכה - A new understanding of והי"ה ברכה as actually implying an existential definition of selfhood as existing as and within, and only within, ברכה. This is the deeper meaning of ברכה being the only solution to the problem of לא יתבוששו which is so very much part of what it is to exist, even as a מ"ה, itself the reason for all these problems from the time of במ"ה אדע and מ"ה אנוש which form the basic statement of existential conceit, addressed here by מ"ה ה' א' =מא"ה ברכות The only single theme that addresses all the disparate elements of Ekev is the discovery of an existential conceit almost unavoidable, the conceit of entitlement. This is the natural continuation of ואתחנן as אינם מבקשים אלא מתנת חינם, the essence of תחנון and the acceptance, as the Zohar says, of death itself, or more accurately, of non-existence. Anything less makes existence untenable, a here-today-gone-tomorrow violation of reality. This is expressed in the nature of ברכה, of לא תשכח את ה' אלוקיך, of the הוא הנותן לך כח לעשות חיל, which in the end, surprisingly, comes down to an understanding of ארון, the strange כלי מלחמה and obviously far more than a repository for the לוחות. It is therefore in this context that we discover the idiocy of כבוד לעצמו just as we discover the deathliness of על עסקי שלו, how it is ultimately עשה צרכי"ו which can only be a pile of shit. The need to recognize that all זכויות are themselves gifts, not rights, such that it can never be even an element, not of any value at all: אל תאמר בלבבך, and ultimately לא תם עון האמורי, or למה יאמרו מצרים is indeed more important than the survival of Yisrael, which becomes אמרתי אפאיהם. This is why the structure is first the ארון and then the תפילה redux, and at last the warning of the Existential Conceit of Entitlement, as old as the ולא יתבוששו where even עניו מאד מכל האדם is not enough, even מ"ה itself, for in the question it suffers the conceit of questioning, as if there is an issue to discuss. Rabbi Weinberg 2026-05-20 09:45:36am והיה ברכה - A new understanding of והי"ה ברכה as actually implying an existential definition of selfhood as existing as and within, and only within, ברכה. This is the deeper meaning of ברכה being the only solution to the problem of לא יתבוששו which is so very much part of what it is to exist, even as a מ"ה, itself the reason for all these problems from the time of במ"ה אדע and מ"ה אנוש which form the basic statement of existential conceit, addressed here by מ"ה ה' א' =מא"ה ברכות The only single theme that addresses all the disparate elements of Ekev is the discovery of an existential conceit almost unavoidable, the conceit of entitlement. This is the natural continuation of ואתחנן as אינם מבקשים אלא מתנת חינם, the essence of תחנון and the acceptance, as the Zohar says, of death itself, or more accurately, of non-existence. Anything less makes existence untenable, a here-today-gone-tomorrow violation of reality. This is expressed in the nature of ברכה, of לא תשכח את ה' אלוקיך, of the הוא הנותן לך כח לעשות חיל, which in the end, surprisingly, comes down to an understanding of ארון, the strange כלי מלחמה and obviously far more than a repository for the לוחות. It is therefore in this context that we discover the idiocy of כבוד לעצמו just as we discover the deathliness of על עסקי שלו, how it is ultimately עשה צרכי"ו which can only be a pile of shit. The need to recognize that all זכויות are themselves gifts, not rights, such that it can never be even an element, not of any value at all: אל תאמר בלבבך, and ultimately לא תם עון האמורי, or למה יאמרו מצרים is indeed more important than the survival of Yisrael, which becomes אמרתי אפאיהם. This is why the structure is first the ארון and then the תפילה redux, and at last the warning of the Existential Conceit of Entitlement, as old as the ולא יתבוששו where even עניו מאד מכל האדם is not enough, even מ"ה itself, for in the question it suffers the conceit of questioning, as if there is an issue to discuss. Rabbi Weinberg 2026-05-20 09:45:36am Memetic Genesis - Rabbi Weinberg 2026-05-20 09:45:36am Memetic Genesis - Rabbi Weinberg 2026-05-20 09:45:36am Memetic Genesis - Rabbi Weinberg 2026-05-20 09:45:36am Costly Restraint - בלעם is not only the נביא באומות he is the נביא כמשה באומות, taking the place of a Moshe who might have been active on the local level where אומות exist as if disassociated from יצב גבולות עמים למספר בני ישראל, the level of יעקב in בית אל, and he provides the application of נצח to the individual moments through stripping them to רגע, strengthening only context and not text, and it is thus he who in the end can allow for the development of מלכות משיח from within the matrix of ישראל והעמים, precisely where the נתינת המלכות ליעקב takes place: קהל גויים, כגויים, כ-70 and is the meaning of the ככל הגויים. This is why he appears now together with בלק whom he himself moves to the events that result in the emergence of Ruth and her marriage on 17 Tammuz, and the conception of עובד on that day and to משיח בן דוד on 9 Av, and שלמה and the אמה של מלכות. Moshe was put on instant notice with אל תקרב הלום, which made him understand that his בק"ש משה מלכות could be a disastrous בקשת המלכות, and that his presence qua נצח presented dangers, dangers which were expressed in the כי זה מזה האיש which leads to עגל, dangers that were part of the selfsame psychology that led to כפה עליהם הר כגיגת, ידודון ידודן, קרב אתה ושמע, כל הקרב קרב, and was an excellent reason to make certain that the לוחות ראשונים were never delivered to a nation that could only resent their חירות. The loss of those עדיים can be made up only through Bil’ams עדי אובד, and a final emergence into pure פור that would go beyond the simple replacement step of יום כפור and address the כפה עליהם through קיימו וקיבלו and עד"י as עד דלא ידע. The fears of Moshe go all the way from אם דגי הים תאסוף להם, claiming that God Himself cannot make them happy in נצח, and thus is לא האמנתם in remaining unable to speak to the rock, a holdover of לא איש דברים אנכי from his first reaction to אל תקרב הלום for דיבור is the final freedom of פי החירות, the total נצח which impacts all in the world. To בלעם there are two separate creations, לא נברא אלא לצדיקי גמורי העולם הבא או לרשיעי גמורי העולם הזה, which means that for the Great, this world is play, קרי, open to any and all relationships, the רגעים eliminated by the power of נצח. Only the fullness of his personal absurd destruction made it clear once and for all that we create ourselves or destroy ourselves even within נצח, and that Freedom can never be כפוי but to those who are כופה freedom becomes the hook in the mouth which is כופה נצח מדומה of Bilaam. In this sense, the creation of the מקום השראת השכינה was precisely this: the ability to relate to the מצוי ראשון as if there were nothing in the world other than my speaking self in תפילה, to see the שכינה contained within the space made for it in Love בין שני הכרובים, as if the entire universe could exist there when הן שמים ושמי השמים לא יכלכלוך. This is the כל מקום שאתה מוצא גדולתו של הקב"ה שם אתה מוצא ענותנותו. The ultimate application of נצח to every instant turns רגע into ע"ת לכל חפ"ץ and is a function of love, שכינה ואהבה מסותרת, the meaning of the תשובה which Rambam sees as Love, the final gift of Moshe as צונו על ידי משה רבינו. Moshe’s acceptance of such lower level emergence, his actual מסירות נפש of מחיני נא, is thus also the fact that he must leave the alternative דיבור in the hands of בלעם until he himself becomes the איש דברים. This is the deep connection between the defeat of עוג and the undoing of בלעם, for the two events are linked in the life of Moshe who to whom עוג is עורפו and expressed in ערפה the anti-דוד, and to whom בלעם is himself without the חיבור to א and קריאה, himself without ראשית, a pure נצח who cares nothing for the relationship of context and text, to whom the text is a game. Moshe is not the נביאות source of משיח וגאולה וארץ—actually בלעם is, and that is why we wanted to insert his parasha just as we wanted to insert the עשרת הדברות, one for Moshe and one for him, for כרע שכב כארי as כניסה לארץ which Moshe is told of, “I only wish you could have lived to see it…”For ראשית is infinitely above the רוח אלהים מרחפת על פני המים and though נשמת משה מהוה נשמת משיח (see אור החיים פרשת מצורע) he was originally told אל תקרב הלום and his desire for מלכות was a mistake, for it would have been a מלכות that was not ככל הגויים which is what it needed to be, and בקש משה מלכות is precisely the problem of בקשת המלכות.. Only בלעם, the representative of all the עמים for being the בלעם=בלא עם, could perceive the way that emergent Yisrael was the true ראשית and it was at that point that Moshe needed to accept that he would be לא איש דברים until fully growing into himself and not עודך נער מי שמך לאיש. Substitution of emergent גאולה for ראשית can be dangerous, the source of the destruction in Malachi’s haftara, which is phrased destructively because it means that it is an explosive change to move from one level to the next. Rabbi Weinberg 2026-05-20 09:45:36am Costly Restraint - בלעם is not only the נביא באומות he is the נביא כמשה באומות, taking the place of a Moshe who might have been active on the local level where אומות exist as if disassociated from יצב גבולות עמים למספר בני ישראל, the level of יעקב in בית אל, and he provides the application of נצח to the individual moments through stripping them to רגע, strengthening only context and not text, and it is thus he who in the end can allow for the development of מלכות משיח from within the matrix of ישראל והעמים, precisely where the נתינת המלכות ליעקב takes place: קהל גויים, כגויים, כ-70 and is the meaning of the ככל הגויים. This is why he appears now together with בלק whom he himself moves to the events that result in the emergence of Ruth and her marriage on 17 Tammuz, and the conception of עובד on that day and to משיח בן דוד on 9 Av, and שלמה and the אמה של מלכות. Moshe was put on instant notice with אל תקרב הלום, which made him understand that his בק"ש משה מלכות could be a disastrous בקשת המלכות, and that his presence qua נצח presented dangers, dangers which were expressed in the כי זה מזה האיש which leads to עגל, dangers that were part of the selfsame psychology that led to כפה עליהם הר כגיגת, ידודון ידודן, קרב אתה ושמע, כל הקרב קרב, and was an excellent reason to make certain that the לוחות ראשונים were never delivered to a nation that could only resent their חירות. The loss of those עדיים can be made up only through Bil’ams עדי אובד, and a final emergence into pure פור that would go beyond the simple replacement step of יום כפור and address the כפה עליהם through קיימו וקיבלו and עד"י as עד דלא ידע. The fears of Moshe go all the way from אם דגי הים תאסוף להם, claiming that God Himself cannot make them happy in נצח, and thus is לא האמנתם in remaining unable to speak to the rock, a holdover of לא איש דברים אנכי from his first reaction to אל תקרב הלום for דיבור is the final freedom of פי החירות, the total נצח which impacts all in the world. To בלעם there are two separate creations, לא נברא אלא לצדיקי גמורי העולם הבא או לרשיעי גמורי העולם הזה, which means that for the Great, this world is play, קרי, open to any and all relationships, the רגעים eliminated by the power of נצח. Only the fullness of his personal absurd destruction made it clear once and for all that we create ourselves or destroy ourselves even within נצח, and that Freedom can never be כפוי but to those who are כופה freedom becomes the hook in the mouth which is כופה נצח מדומה of Bilaam. In this sense, the creation of the מקום השראת השכינה was precisely this: the ability to relate to the מצוי ראשון as if there were nothing in the world other than my speaking self in תפילה, to see the שכינה contained within the space made for it in Love בין שני הכרובים, as if the entire universe could exist there when הן שמים ושמי השמים לא יכלכלוך. This is the כל מקום שאתה מוצא גדולתו של הקב"ה שם אתה מוצא ענותנותו. The ultimate application of נצח to every instant turns רגע into ע"ת לכל חפ"ץ and is a function of love, שכינה ואהבה מסותרת, the meaning of the תשובה which Rambam sees as Love, the final gift of Moshe as צונו על ידי משה רבינו. Moshe’s acceptance of such lower level emergence, his actual מסירות נפש of מחיני נא, is thus also the fact that he must leave the alternative דיבור in the hands of בלעם until he himself becomes the איש דברים. This is the deep connection between the defeat of עוג and the undoing of בלעם, for the two events are linked in the life of Moshe who to whom עוג is עורפו and expressed in ערפה the anti-דוד, and to whom בלעם is himself without the חיבור to א and קריאה, himself without ראשית, a pure נצח who cares nothing for the relationship of context and text, to whom the text is a game. Moshe is not the נביאות source of משיח וגאולה וארץ—actually בלעם is, and that is why we wanted to insert his parasha just as we wanted to insert the עשרת הדברות, one for Moshe and one for him, for כרע שכב כארי as כניסה לארץ which Moshe is told of, “I only wish you could have lived to see it…”For ראשית is infinitely above the רוח אלהים מרחפת על פני המים and though נשמת משה מהוה נשמת משיח (see אור החיים פרשת מצורע) he was originally told אל תקרב הלום and his desire for מלכות was a mistake, for it would have been a מלכות that was not ככל הגויים which is what it needed to be, and בקש משה מלכות is precisely the problem of בקשת המלכות.. Only בלעם, the representative of all the עמים for being the בלעם=בלא עם, could perceive the way that emergent Yisrael was the true ראשית and it was at that point that Moshe needed to accept that he would be לא איש דברים until fully growing into himself and not עודך נער מי שמך לאיש. Substitution of emergent גאולה for ראשית can be dangerous, the source of the destruction in Malachi’s haftara, which is phrased destructively because it means that it is an explosive change to move from one level to the next. Rabbi Weinberg 2026-05-20 09:45:36am Informative Waters - This parasha is not only the final transition to the other side to ארץ ישראל but is also the transition to Sefer Devarim, for it is here that Moshe becomes the איש דברים at last after being הכה את הסלע without דברים. And clearly in both elements of transition is simply the השלמה of בריתו של א"א and the end of ועבדום ועינו אותם, the קיום of Freedom through דיבור in פי החירות and הגדה-ענייה-סיפור-אמירה and here, at long last, דיבור itself, the key to the יציאה. The nature of the transition is obviously not the fact of the passing of the old, but the conceptual reality, just as the essence of the parasha is the concept of Mortality rather than its actuality, both in פרה אדומה and in the נחש הנחושת, as per וכי נחש ממית או נחש מחיה. But this implies that the relationship of פרה to actual death is as the relationship of דיבור to הכאה. In other words, it is not simply that here is the transition from a Torah that would be learned only mechanically into a Torah that could be learned from צורתא דשמעתתא, far more than the mere difference between תא שמע and תא חזי which distinguishes the Yerushalmi from the Bavli which is חושך; it is not only that here is the difference between a God of the Gaps and of Miracles to the Prime Being; it is not only that here is the transition between a mechanical impact on the world and a quantum impact. It is that here for the first time is the only possible approach to the identity of a free human being, to the true ישמח השם במעשיו in חירות, and a transition that allows a world which for the first time feels entrapped by the universe to discover the full freedom of an infinite identity that can stand in the literal shoes of the local נבראים—an identity which is the only true solution to the challenge of עוג whose אל תירא אותו goes directly back to the same words spoken to Avraham about the first world war! This is the first time that the element of מצרים, which demanded freedom from local time/space, reflected in the ויוצא אותו החוצה of Avraham and in the true נצח of Moshe, actually is given to us as the only possibility of learning תורה לשמה. Here is the מקור of the שבעים פנים in ברכות משה where there is no limitation deriving from loss of true ענייה. Rabbi Weinberg 2026-05-20 09:45:36am Informative Waters - This parasha is not only the final transition to the other side to ארץ ישראל but is also the transition to Sefer Devarim, for it is here that Moshe becomes the איש דברים at last after being הכה את הסלע without דברים. And clearly in both elements of transition is simply the השלמה of בריתו של א"א and the end of ועבדום ועינו אותם, the קיום of Freedom through דיבור in פי החירות and הגדה-ענייה-סיפור-אמירה and here, at long last, דיבור itself, the key to the יציאה. The nature of the transition is obviously not the fact of the passing of the old, but the conceptual reality, just as the essence of the parasha is the concept of Mortality rather than its actuality, both in פרה אדומה and in the נחש הנחושת, as per וכי נחש ממית או נחש מחיה. But this implies that the relationship of פרה to actual death is as the relationship of דיבור to הכאה. In other words, it is not simply that here is the transition from a Torah that would be learned only mechanically into a Torah that could be learned from צורתא דשמעתתא, far more than the mere difference between תא שמע and תא חזי which distinguishes the Yerushalmi from the Bavli which is חושך; it is not only that here is the difference between a God of the Gaps and of Miracles to the Prime Being; it is not only that here is the transition between a mechanical impact on the world and a quantum impact. It is that here for the first time is the only possible approach to the identity of a free human being, to the true ישמח השם במעשיו in חירות, and a transition that allows a world which for the first time feels entrapped by the universe to discover the full freedom of an infinite identity that can stand in the literal shoes of the local נבראים—an identity which is the only true solution to the challenge of עוג whose אל תירא אותו goes directly back to the same words spoken to Avraham about the first world war! This is the first time that the element of מצרים, which demanded freedom from local time/space, reflected in the ויוצא אותו החוצה of Avraham and in the true נצח of Moshe, actually is given to us as the only possibility of learning תורה לשמה. Here is the מקור of the שבעים פנים in ברכות משה where there is no limitation deriving from loss of true ענייה. Rabbi Weinberg 2026-05-20 09:45:36am The Edge of Space - Multi-leveled exploration of Korach within במדבר as (1) the story of Wilderness Formation; (b) the חומש הפקודים, with the subcategories of general מדבר פקידה and the הפקדה לדורות וכתרים; (c) the ספר ההבדלה and its incorporation of the earlier הבדלות ויקרא even down to צרעת ופריחה וקרחת and haircuts which began the story; (d) the Book of Integrated Havdala: תכלת. תכלת is the result of the original מחלוקת הרקיע and therefore is both the source of מינות וקיצוץ בנטיעות and also the תיקון of לא תתורו אחרי לבבכם ואחרי עיניכם (which are the two elements of לתור את הארץ per se, the contextual and the local both of which must be reconnected in the תיקון of בני קורח within תלמידי חכמים מרבים שלום- בונים- יפיפית מבני אדם and the antithesis of מחלוקת in the sharp war of חגור חרבך על ירך גיבור הודך והדריך). This is the opposite of לקח עצמו לצד אחד, which is a destruction of the nature of הבדלה where the two sides are brought together through the הבדלה as per the סוגיא of בן זומא in חגיגה. In the same way the breakup of the two paradigms, the no connection between the יוצאי מצרים and the באי הארץ leads to exactly what it did in our own דור, which is the equivalent of the קיצוץ done by Korach separating between the חשבונות הרבים as being meaningless in the world or seeing and acknowledging himself as מובדל. The זכרון serves here as the actual חיבור that is the precursor of מלכות and in terms of הוד can only be provided by אהרון in his appreciation of the חשבונות הרבים which serve at least the וראך ושמח בלבו. Rabbi Weinberg 2026-05-20 09:45:36am The Edge of Space - Multi-leveled exploration of Korach within במדבר as (1) the story of Wilderness Formation; (b) the חומש הפקודים, with the subcategories of general מדבר פקידה and the הפקדה לדורות וכתרים; (c) the ספר ההבדלה and its incorporation of the earlier הבדלות ויקרא even down to צרעת ופריחה וקרחת and haircuts which began the story; (d) the Book of Integrated Havdala: תכלת. תכלת is the result of the original מחלוקת הרקיע and therefore is both the source of מינות וקיצוץ בנטיעות and also the תיקון of לא תתורו אחרי לבבכם ואחרי עיניכם (which are the two elements of לתור את הארץ per se, the contextual and the local both of which must be reconnected in the תיקון of בני קורח within תלמידי חכמים מרבים שלום- בונים- יפיפית מבני אדם and the antithesis of מחלוקת in the sharp war of חגור חרבך על ירך גיבור הודך והדריך). This is the opposite of לקח עצמו לצד אחד, which is a destruction of the nature of הבדלה where the two sides are brought together through the הבדלה as per the סוגיא of בן זומא in חגיגה. In the same way the breakup of the two paradigms, the no connection between the יוצאי מצרים and the באי הארץ leads to exactly what it did in our own דור, which is the equivalent of the קיצוץ done by Korach separating between the חשבונות הרבים as being meaningless in the world or seeing and acknowledging himself as מובדל. The זכרון serves here as the actual חיבור that is the precursor of מלכות and in terms of הוד can only be provided by אהרון in his appreciation of the חשבונות הרבים which serve at least the וראך ושמח בלבו. Rabbi Weinberg 2026-05-20 09:45:36am Fantastic Love / Fantastical Religion - The three-tiered description is presented here as עולם-שנה-נפש for שמות – ויקרא ומועד ואהל מועד- במדבר for consciousness, and this is central to the tikkun that follows Shavuot which allows סוטה to be an actual improvement just as the לויים provide the essence of the Sotah along with the בדקן כסוטות they became the מי לה' אלי which introduces the בהעלותך את הנרות of the next parasha. The כלות משה להקים is clearly the tikkun of the ויתן אל משה ככלותו and the חטא העגל restoring the missing כלה of Sinai post-Shavuot כי אם כלה הדבר היו"ם. This means that the primary vision of Sotah is Moshe, as the Midrash compares our parasha to, and not the opposite as is commonly assumed with the words לבדקן כסוטות. This is why it is only here that we hear the קול מתדבר which ends the לפנים היתה קנאה-איבה-תחרות ביני לבין בני. But this means that Sotah is an actual תיקון לעגל in addressing the relationship between Yisrael and הקב"ה exactly as it is מתיר אשה לבעלה, and this in fact is just what was always so striking about it: it improves situations, not just allows them to function as before. The stripping away of Sotah is the equivalent of והצגתיה כיום הולדה and indeed the Midrash relates the מעשה העגל to the haftara from הושעthrough the words לא בעלי אלא אישי. Once that stripping is achieved, there is a long period of ודברתי אל לבה in the מדבר but this means that only when there is no longer the אהבה that made her husband and her מאהביה the same set, the טוב לי אז מעתה, that it is possible to at last relate through the וארשתיך לי באמונה of that same הפטרה. Any other kind of love is the fantasy that allows the שוטה of the סוטה. The עבודה לעבודה of the לויים is providing to עבודה the level of consciousness that makes it עבודה as עובד בן רות, just as עבודה per se provides the שיתין – סוטה what consciousness it is that makes that act per se more effective than the simple flow of the water unobstructed. This means that עבודה מאהבה is one and the same thing as the relationship of בועז ורות that creates the עובד, in which the עבודה is just as much a creator of the love (as for sex) as the love is a creator of the עבודה (as is sex). This is the deeper sense of נושא את נושאיו which was the beginning of the סוטה אחיתופל story in פרץ בעוזא. The loyalty of who you are, in terms of יונדב בן רכב, in terms of רבי מאיר ואחר, a direct result of the ד' נכנסו לפרדס, in which דגול מרבבה or the אהבת אברהם as an expression of מצות אברהם and יונדב בן רכב, is itself the וארשתיך לי באמונה which provides a fitting closure to this period of true freedom which must be א"ם ובינה ויובל and personal identity and True Love which is the only possibility of עגלend. This is the achievement of the very שלום-קוממיות-ברכת כהנים-קול-האשה that takes us beyond the כפיית טובה of גן עדן to the ונתתי שלום בארץ ושב"תם and brings the מצוה of Teshuva specifically in the context of גזל הגר; the tikkun of mechanical worlds=fantastical love in דבוקה ונשוקה which is the וישב of Ruth’s closure. מנוח אשר ייטב לך : Shimshon’s ברכה באמתו is the equivalent of the וילפת which is what Shimshon did and why it is the נזירות is celebrated through נזירות שמשון which is a mad anomaly which is actually the תיקון לאבצן ומנוח through הלא אבקש לך מנוח אשר ייטב לך. Rabbi Weinberg 2026-05-20 09:45:36am Fantastic Love / Fantastical Religion - The three-tiered description is presented here as עולם-שנה-נפש for שמות – ויקרא ומועד ואהל מועד- במדבר for consciousness, and this is central to the tikkun that follows Shavuot which allows סוטה to be an actual improvement just as the לויים provide the essence of the Sotah along with the בדקן כסוטות they became the מי לה' אלי which introduces the בהעלותך את הנרות of the next parasha. The כלות משה להקים is clearly the tikkun of the ויתן אל משה ככלותו and the חטא העגל restoring the missing כלה of Sinai post-Shavuot כי אם כלה הדבר היו"ם. This means that the primary vision of Sotah is Moshe, as the Midrash compares our parasha to, and not the opposite as is commonly assumed with the words לבדקן כסוטות. This is why it is only here that we hear the קול מתדבר which ends the לפנים היתה קנאה-איבה-תחרות ביני לבין בני. But this means that Sotah is an actual תיקון לעגל in addressing the relationship between Yisrael and הקב"ה exactly as it is מתיר אשה לבעלה, and this in fact is just what was always so striking about it: it improves situations, not just allows them to function as before. The stripping away of Sotah is the equivalent of והצגתיה כיום הולדה and indeed the Midrash relates the מעשה העגל to the haftara from הושעthrough the words לא בעלי אלא אישי. Once that stripping is achieved, there is a long period of ודברתי אל לבה in the מדבר but this means that only when there is no longer the אהבה that made her husband and her מאהביה the same set, the טוב לי אז מעתה, that it is possible to at last relate through the וארשתיך לי באמונה of that same הפטרה. Any other kind of love is the fantasy that allows the שוטה of the סוטה. The עבודה לעבודה of the לויים is providing to עבודה the level of consciousness that makes it עבודה as עובד בן רות, just as עבודה per se provides the שיתין – סוטה what consciousness it is that makes that act per se more effective than the simple flow of the water unobstructed. This means that עבודה מאהבה is one and the same thing as the relationship of בועז ורות that creates the עובד, in which the עבודה is just as much a creator of the love (as for sex) as the love is a creator of the עבודה (as is sex). This is the deeper sense of נושא את נושאיו which was the beginning of the סוטה אחיתופל story in פרץ בעוזא. The loyalty of who you are, in terms of יונדב בן רכב, in terms of רבי מאיר ואחר, a direct result of the ד' נכנסו לפרדס, in which דגול מרבבה or the אהבת אברהם as an expression of מצות אברהם and יונדב בן רכב, is itself the וארשתיך לי באמונה which provides a fitting closure to this period of true freedom which must be א"ם ובינה ויובל and personal identity and True Love which is the only possibility of עגלend. This is the achievement of the very שלום-קוממיות-ברכת כהנים-קול-האשה that takes us beyond the כפיית טובה of גן עדן to the ונתתי שלום בארץ ושב"תם and brings the מצוה of Teshuva specifically in the context of גזל הגר; the tikkun of mechanical worlds=fantastical love in דבוקה ונשוקה which is the וישב of Ruth’s closure. מנוח אשר ייטב לך : Shimshon’s ברכה באמתו is the equivalent of the וילפת which is what Shimshon did and why it is the נזירות is celebrated through נזירות שמשון which is a mad anomaly which is actually the תיקון לאבצן ומנוח through הלא אבקש לך מנוח אשר ייטב לך. Rabbi Weinberg 2026-05-20 09:45:36am Two-Faced End of Lies - This Pekida is איש לאשתו in which integration is achieved through לויה of the two Torot, one of Sinai and one of משכן offering the first solution to the דו-פרצופין that never worked. The Pekida is itself always transitional just as the Chumash is the Transition, the הבדלה בין האור ובין החושך, as are all פקידות and therefore presents a new potential structure but no solutions, such that those who seek the old are driven back to מצרים and those who are willing to be “stripped naked” in the מדבר can be responsive to the ודברתי אל לבה. Rabbi Weinberg 2026-05-20 09:45:36am Two-Faced End of Lies - This Pekida is איש לאשתו in which integration is achieved through לויה of the two Torot, one of Sinai and one of משכן offering the first solution to the דו-פרצופין that never worked. The Pekida is itself always transitional just as the Chumash is the Transition, the הבדלה בין האור ובין החושך, as are all פקידות and therefore presents a new potential structure but no solutions, such that those who seek the old are driven back to מצרים and those who are willing to be “stripped naked” in the מדבר can be responsive to the ודברתי אל לבה. Rabbi Weinberg 2026-05-20 09:45:36am Free at Last - Here we discover that Freedom is complete only with freedom from the curse of the human condition itself, freedom from מה אנוש כי תזכרנו, freedom from death and want and dependencies, freedom from any other אדון than the שטר המוקדם (שטרי קודם), this is the ואשבור מוטות עולכם that brings us back to the גן עדן of קוממיות ואטייל עמכם בגן עדן and כאילו עשיתם את עצמכם! Everyone as עתניאל בן קנז who will not tolerate it anymore! Shattering the חרות על הלוחות can only end with בלכת"ך עמנו to ואוליך אתכם קוממיות, the two missing vav’s re-appearing at last… Just as the end of Shemot concluded with a replacement of בריאת שמים וארץ with the nature of יציאת מצרים as somehow embedded in Mishkan as the essence of freedom, ויביאנו אל המקום הזה, Man with עבודה not only Man with choices, so here does Sefer Vayikra conclude here with a new insight into the nature of Freedom as חירות achievable only in the absolute freedom of יובל, even working towards Yovel (ש"ך). That עבודה implies not a “Man with Something Important to Do” but Man whose freedom is defined as a Free אדמה, a Free Universe, such that in his own Freedom the Universe is Free, which can only happen when the ברית binds Man to God within and through the universe itself, which is the דיו לעבד להיות כרבו-עיקר שכינה בתחתונים-כאילו עשיתם את עצמכם-כאילו עשית אותי. This is the ultimate expression of עבודה and thus can come only of תורת כהנים and ultimately of עצי שיטים עומדים לעג ולעולמי עולמים which hold the entire סברם וסיכוים of Yisrael and the universe as a whole. In this sense the אבלות with which the Mishkan begins is only the beginning of the path towards שמחה and the בית השואבה and the הכנסת הארון, and ultimately to true גאולה, and must traverse חורבן בית ראשון – חורבן בית שני and all the pain of עקבתא דמשיחא before there can be a real response to לא יתבוששו-דממה-קול דממה דקה-לא תעשו עצמכם עיקר- אכן כאדם תמותון such that every last element that goes wrong at סיני can only be addressed by Mishkan,(which is behind what appears to be the silly Midrash of “little ol’ Sinai hill” as the paradigm of ענוה) even the מודעה רבה לאורייתא finding itself in Purim as the finalizing of the second Mikdash. This is why, though as Ramban explains, this particular brit is מרמז לעניני הבית הראשון it involves the entire process of אטייל עמכם בגן עדן – קוממיות כשתי קומות של אדם הראשון, for it encapsulates the nature of a Creation that is entirely יובל oriented (Rambam’s dating). This is also why the חורבן is dated in terms of שמיטה. The new reference to ברית ראשונים which Sifrei and Rashi bring as ברית השבטים is an obvious change from the just mentioned בריתי יעקב-יצחק-אברהם והארץ ברית מילה for Man, ברית יובל for earth transition from Sinai 1 to Sinai 2 is only through משכן because משכן made it clear that אדם is only אדם in עבודה which is לעבדו ולשמרו Thus ויקרא is the משכן-back-to-Sinai – as שמות was סיני-to-משכן! And only now does it become clear why יובל was even mentioned in משפטים! שמות concludes חירות of סיני with grandeur of משכן – but ויקרא concludes the grandeur of משכן in הר סיני. אהרון and דממה becomes the vector to תיקון of אדם – אדמה which is why דממה relates to דם ואדמה! This is why ירד דודי לגנו gives us משכן as גן, for גן עדן is dependent on משכן – and is in essence משכן: where the שכינה lives! This is why ואולך אתכם קוממיות means אטייל עמכם בגן עדן specifically! Sinai the Small Until the ויביאנו אל המקום הזה finally, the מנוחה ונחלה, there is no conclusion to משכן-מקדש, and it is Yovel in its entirety that brings us back to the שבועות-חמישים-חירות and the end of death itself, when there is no entropy and no arrow of time (Lag ba’Omer) and Shabbat becomes Earth: והארץ אזכורand ושב"ת הארץ. This is האזינו השמים ואדברה ותשמע הארץ אמרי פי. Only then are there the first fruits, the ברשאית בשביל ביכורים שנקראו ראשית, such that יום ירושלים is the beginning of the מנוחה which must culminate in perfect freedom, first with the לכם of סיני ושבועות, and ultimately with the ארץ אזכור and all the way back beyond the missing vav’s of both פקודי and מעשה בראשית to the ראשית itself which is both Yisrael and ביכורים and Yisrael as ארץ חפץ, where the Mikdash becomes the source of everything we hold dear, food, money, sex, love, Torah, מלכות and joy itself, where while חורבן there is no taste to the פירות or to the sex, such that all אבלות and all שמחה, the sevens and eights of the learning process we call life, are embodied in the אבלות ושמחה of the משכן even to מועד קטן as the source of the halachot. The end here then must involve גאולת שדה as גאולת ישראל והנפש just as ultimate קבלת התורה is ultimate Yovel, Freedom, Earth and its first fruits. Rabbi Weinberg 2026-05-20 09:45:36am Free at Last - Here we discover that Freedom is complete only with freedom from the curse of the human condition itself, freedom from מה אנוש כי תזכרנו, freedom from death and want and dependencies, freedom from any other אדון than the שטר המוקדם (שטרי קודם), this is the ואשבור מוטות עולכם that brings us back to the גן עדן of קוממיות ואטייל עמכם בגן עדן and כאילו עשיתם את עצמכם! Everyone as עתניאל בן קנז who will not tolerate it anymore! Shattering the חרות על הלוחות can only end with בלכת"ך עמנו to ואוליך אתכם קוממיות, the two missing vav’s re-appearing at last… Just as the end of Shemot concluded with a replacement of בריאת שמים וארץ with the nature of יציאת מצרים as somehow embedded in Mishkan as the essence of freedom, ויביאנו אל המקום הזה, Man with עבודה not only Man with choices, so here does Sefer Vayikra conclude here with a new insight into the nature of Freedom as חירות achievable only in the absolute freedom of יובל, even working towards Yovel (ש"ך). That עבודה implies not a “Man with Something Important to Do” but Man whose freedom is defined as a Free אדמה, a Free Universe, such that in his own Freedom the Universe is Free, which can only happen when the ברית binds Man to God within and through the universe itself, which is the דיו לעבד להיות כרבו-עיקר שכינה בתחתונים-כאילו עשיתם את עצמכם-כאילו עשית אותי. This is the ultimate expression of עבודה and thus can come only of תורת כהנים and ultimately of עצי שיטים עומדים לעג ולעולמי עולמים which hold the entire סברם וסיכוים of Yisrael and the universe as a whole. In this sense the אבלות with which the Mishkan begins is only the beginning of the path towards שמחה and the בית השואבה and the הכנסת הארון, and ultimately to true גאולה, and must traverse חורבן בית ראשון – חורבן בית שני and all the pain of עקבתא דמשיחא before there can be a real response to לא יתבוששו-דממה-קול דממה דקה-לא תעשו עצמכם עיקר- אכן כאדם תמותון such that every last element that goes wrong at סיני can only be addressed by Mishkan,(which is behind what appears to be the silly Midrash of “little ol’ Sinai hill” as the paradigm of ענוה) even the מודעה רבה לאורייתא finding itself in Purim as the finalizing of the second Mikdash. This is why, though as Ramban explains, this particular brit is מרמז לעניני הבית הראשון it involves the entire process of אטייל עמכם בגן עדן – קוממיות כשתי קומות של אדם הראשון, for it encapsulates the nature of a Creation that is entirely יובל oriented (Rambam’s dating). This is also why the חורבן is dated in terms of שמיטה. The new reference to ברית ראשונים which Sifrei and Rashi bring as ברית השבטים is an obvious change from the just mentioned בריתי יעקב-יצחק-אברהם והארץ ברית מילה for Man, ברית יובל for earth transition from Sinai 1 to Sinai 2 is only through משכן because משכן made it clear that אדם is only אדם in עבודה which is לעבדו ולשמרו Thus ויקרא is the משכן-back-to-Sinai – as שמות was סיני-to-משכן! And only now does it become clear why יובל was even mentioned in משפטים! שמות concludes חירות of סיני with grandeur of משכן – but ויקרא concludes the grandeur of משכן in הר סיני. אהרון and דממה becomes the vector to תיקון of אדם – אדמה which is why דממה relates to דם ואדמה! This is why ירד דודי לגנו gives us משכן as גן, for גן עדן is dependent on משכן – and is in essence משכן: where the שכינה lives! This is why ואולך אתכם קוממיות means אטייל עמכם בגן עדן specifically! Sinai the Small Until the ויביאנו אל המקום הזה finally, the מנוחה ונחלה, there is no conclusion to משכן-מקדש, and it is Yovel in its entirety that brings us back to the שבועות-חמישים-חירות and the end of death itself, when there is no entropy and no arrow of time (Lag ba’Omer) and Shabbat becomes Earth: והארץ אזכורand ושב"ת הארץ. This is האזינו השמים ואדברה ותשמע הארץ אמרי פי. Only then are there the first fruits, the ברשאית בשביל ביכורים שנקראו ראשית, such that יום ירושלים is the beginning of the מנוחה which must culminate in perfect freedom, first with the לכם of סיני ושבועות, and ultimately with the ארץ אזכור and all the way back beyond the missing vav’s of both פקודי and מעשה בראשית to the ראשית itself which is both Yisrael and ביכורים and Yisrael as ארץ חפץ, where the Mikdash becomes the source of everything we hold dear, food, money, sex, love, Torah, מלכות and joy itself, where while חורבן there is no taste to the פירות or to the sex, such that all אבלות and all שמחה, the sevens and eights of the learning process we call life, are embodied in the אבלות ושמחה of the משכן even to מועד קטן as the source of the halachot. The end here then must involve גאולת שדה as גאולת ישראל והנפש just as ultimate קבלת התורה is ultimate Yovel, Freedom, Earth and its first fruits. Rabbi Weinberg 2026-05-20 09:45:36am Still Life - Our own experience with over-stressed need to save the moment and make sure all works out, the Child, is contrasted with our own experience as alienated and distant, the Old Man. The only way around the reality of the dissonance which creates alienation is Stillness, the discovery of self beyond Aveilut, the Makom, the Eliyahu and גאולה within oneself. This is the deepest love, not personal and needy in any way, distant from any jealousies, קשה כשאול קנאה, very intimate but very free, the הוי מתלמידיו שלא אהרן אוהב את הבריות ומקרבן לתורה, The lack of בושה which lies behind the violation of the מחיצות is also what lies behind the עשיית העגל, and אהרון is destroyed despite שומר מצוה לא ידע דבר רע because he is concerned for his own בושה. The concern for his בושה was no different from שאול who if he had not would have avoided all the centuries of strife between יהודה וישראל and the גלות itself, just as Aharon would have been the שומר מצוה לא ידע דבר רע. The new אהרון of מ"ה אנוש post-דממה is capable of investing in זכרון and therefore in the objects of קדושה always לפנים just as הואיל לזכרון אתי כלפנים דמיא.. Rabbi Weinberg 2026-05-20 09:45:36am Chocolat, douce-amère - The last time we had such a פרשה was ויקהל - this was "למחרת יום הכיפורים"(רש"י) as the reconstruction of the לוחות ועגל beginning of construction of משכן and כרובים, which culminates in שמיני with death of נדב ואביהוא which was the original cause for the מעשה העגל, taking us from the first Yom Hakipurim which is incomplete because of not dealing with the violation of מחיצות סיני and באהרון התאנף which was the cause of the עגל in the first place, which requires שמיני and the death of נדב ואביהו and the reassertion of מחיצות, which was the violation at the source in the first place, and now this פרשה ofויקהל recreates יום כיפורים with all of their קרבנות which are derived from שמיני למילואים, and creates אהרון הכהן and וידום which is בושש, who can now do עבודה inside and outside which could not be done before the death of נדב ואביהוא – (אור החיים). This is why next week is פרשת אמר ואבילות – it is about the closure of this period, ספירה, לג בעומר, etc. Just as the initial state in גן עדן, where there is an innocence that results in לא יתבוששו, reconstituted (נידה) and reoccurring in every fetus in the womb that has to revisit this state, which is מרומז in תזריע, which become, in terms of יציאת מצרים and the nature of freedom (which is the subtext of all of these פרשות) and become the aspects of childishness and spontaneous throwing yourself into it with a full heart of love, which becomes here נדב ואביהוא jumping into something beyond that for which they were ready (זוהר and too much love) is נעשה ונשמע ועמא פזיזא, a hasty thing to do - which reflect all of the precociousness of the מדבר and לכתך אחרי במדבר – רבבה כצמח השדה. This original state of ולא יתבוששו becomes intolerance for כי בושש משה, the desperate need ofבעגלה and results in בקרבן אש זרה in שמיני – but at the same time allows for נעשה ונשמע, etc. Innocence, freedom, lack of self-awareness and tremendous love, ולא יתבוששו are all interrelated, and scheme together to destroy מחיצות and with them the sense of being crunched by limits in relationship, by the details – which is experienced as loss of self, because that self has been defined only as "love will conquer all and means never having to say I’m sorry". Reflected in individual psyche as a complete non-בושה when one begins life, nakedness, all things extension of self, mothers breasts as convenience and not Other. Yet this initial state is necessary for detailed love to develop later despite its dangers, and is the basis of freedom in every teenager and of the original freedom in יציאת מצרים in זכרתי לך חסד נעוריך...רבבה כצמח השדה נתתיך. All this becomes manifest within person psyche and national psyche, manifested on הר סיני, and innate in the original state of Creation and גן עדן. Reflected in the breakdown of relationships, in תלמידי רבי עקיבא, in נדב ואביהו themselves, and in the relationship of כפה עליהם הר כגיגית, rape and love, as originally seen in גן עדן and the נחש. Expressing itself in נדב ואביהו in their לא נטלו עצה זה מזה and more deeply in איזו אשה ראויה לנו,in the completely male orientation of the עגל vs. the כרובים, and the עגל לא לומד אפרים ומנשה and complete male orientation of ישראל עובדי ע"ז. The world and the experience of self is changing at astounding rates; certain simpler changes are even scientifically measurable: longevity, height, intelligence, maturation, etc. all point to a changed species. Part of this change has been social, philosophical, political, and sexual and has been expressed, inter alia, in the development of minorities, changed personal expectations, woman's "liberation," and changes in the nature of relationships. The resulting complete twisting, or even loss, of context means that all particular events and experiences are affected in ways that are difficult to understand (or even to detect other than by the overt evidence which in time becomes impossible to ignore). Rabbi Weinberg 2026-05-20 09:45:36am Microcosmic Eternities - The dangers of נד"ו are the dangers of the דבר גדול vs. the דבר קטן, are the dangers of מינות and the words of the מסילת ישרים re חקירות which are the built in problem of Freedom destroying itself by destroying the integrative structures which alone create the potential for freedom itself. The escape into the eternity of ויצא אותו חוצה creates the problems of נד"ו which are the problems of all of us, and can only be addressed by making eternity into all-that-is-local! Thus the Rambam’s הרוצה לכון אורחותיו must utilize the nature of language and its dangers of לשון הרע with the same care as he uses DNA and its breakdowns. Mad cow disease and prions. Fundamental contradiction in the nature of Freedom, the greater the freedom, the more those structures disappear the result of this has been an increase of minut, because why not create my own structure; which is remarkable arbah nichnass lipardes: you understand to much - this is Naddav and Avihuh and this is all of us. Chaos and תערובת are deeply linked, and both are associated with the deeper meaning of the breakdown of מחיצות created by נדב ואביהו which is a reassertion of the presence of מקרה טומאה ועמלק and pure נחש-like נכנס בתחום שאינו שלו-פורץ גדר ישכנו נחש. The first stage of understanding צרעת here is as the ongoing nature of הבדלה as a תיקון to the loss of מחיצה; the second is as Language as information-within-communication is the equivalent to DNA information, and thus the breakdown of דבר בעתו מה טוב leads to the destruction of ממארת in similar fashion in both cases as an expression of הנכנס בתחום שאינו שלו. While normally the only structures that are violated are essentially religio-social, with the breakdown of external structures there is immensely greater pressure to fight chaos. The pluripotentiality of language and cellular DNA are linked here to the nature of 50/50 and the way that randomness provides Freedom discussed in Shemini of this year. The need for taking complete systems into consideration is added here, which touches more deeply on the problems of מחיצה violation in נדב ואביהו where the only real issue is דבר בעתו מה טוב. This goes back to the יצירה of the אדם מכיר מאחד ועובד which is the whole point of Freedom expressed in Mishkan and יציאת מצרים. It is therefore cellular information and לשון הרע that stands in here for the entire idea of אורחות חיים and the nature of דעות ומדות as the real Adam in גן עדן, the very thing which they set out to be מתקן in a way reminiscent of שלמה וביטול אות אחת בתורה or ירבעם ואחיתופל, The more isolated—אחר—the greater the danger of נכנסו לפרדס. Rabbi Weinberg 2026-05-20 09:45:36am From Worship to Work - An introduction to the new nature of הר סיני וקבלת התורה, which must also be the תיקון למעשה נדב ואביהו בהר סיני ובאהרן התאנף ה' בעשיית העגל. The loss of self in Worship is here replaced by the discovery of self in the nature of עבודה redefined here as the achievement of a Free Creation, such that all which would otherwise be achieved in randomness and thus without independence, becomes here achievements of chosen and aware vision which is a free and separate Creation needing no particular causality in random processes. This is the new appreciation of 50-50, the pure and paradoxical chance through which פור and Chance becomes personal destiny, the real meaning of escape from מזל and ויוצא אותו החוצה. We never escape פור but we can become the מקום אחר, and must learn to live with this through גורל יום הכיפורים – פרה. Those who are doomed to return to become a “perfect entity” have not yet achieved the Art of Dying which lies in the complete כבוד זה לזה which turns the personal into the intimate and opens the door to a renewed קבלת התורה of עכשיו קרבנו המקום לעבודתו and to the רמב"ם: הודיענו דרך עבודתו. This is the true תיקון העגל, for misplaced כבוד to mere non-causal mechanisms is more devastating than mistaken projections, the entire meaning of עבודת כוכבים! The very fact that שמחה is discovered in conjunction with אבלות twice, the fact that כבוד עצמו and לא כבדו זא"ז – לא נטלו עצה זה מזה are equivalent to the טעות הגדולה לכבד משרתים, that the meaning of Torah is to distinguish between עבוד"ת כוכבים and דרך עבודתו means that we deal here with something much more profound than projection (which is only secondary: וכל הטועין אחרי"ה, i.e. the עבודה not the כוכבים! Thus the awareness of true כבוד is the very opposite of עבודה זרה for it is the ultimate recognition of the gravity of the possibilities of what to you are the מקום אח"ר currently, and the expansion of those possibilities and the expression of “working” on one path through the נטייה לדרך הטובה בעיניו is the essence of Rambam’s רשות לכל אדם...להטות עצמו לדרף טובה. It is only the possibilities that lie within multiple realities that allows achievement of a particular Creation of קדושה which is itself the line of transition, כחוט השערה (רש"י). This is why even in Creation the הבדלה was so close that it allowed the confusion of ביום הששי – ביום שביעי. Serendipitous discoveries. Rabbi Weinberg 2026-05-20 09:45:36am From Worship to Work - An introduction to the new nature of הר סיני וקבלת התורה, which must also be the תיקון למעשה נדב ואביהו בהר סיני ובאהרן התאנף ה' בעשיית העגל. The loss of self in Worship is here replaced by the discovery of self in the nature of עבודה redefined here as the achievement of a Free Creation, such that all which would otherwise be achieved in randomness and thus without independence, becomes here achievements of chosen and aware vision which is a free and separate Creation needing no particular causality in random processes. This is the new appreciation of 50-50, the pure and paradoxical chance through which פור and Chance becomes personal destiny, the real meaning of escape from מזל and ויוצא אותו החוצה. We never escape פור but we can become the מקום אחר, and must learn to live with this through גורל יום הכיפורים – פרה. Those who are doomed to return to become a “perfect entity” have not yet achieved the Art of Dying which lies in the complete כבוד זה לזה which turns the personal into the intimate and opens the door to a renewed קבלת התורה of עכשיו קרבנו המקום לעבודתו and to the רמב"ם: הודיענו דרך עבודתו. This is the true תיקון העגל, for misplaced כבוד to mere non-causal mechanisms is more devastating than mistaken projections, the entire meaning of עבודת כוכבים! The very fact that שמחה is discovered in conjunction with אבלות twice, the fact that כבוד עצמו and לא כבדו זא"ז – לא נטלו עצה זה מזה are equivalent to the טעות הגדולה לכבד משרתים, that the meaning of Torah is to distinguish between עבוד"ת כוכבים and דרך עבודתו means that we deal here with something much more profound than projection (which is only secondary: וכל הטועין אחרי"ה, i.e. the עבודה not the כוכבים! Thus the awareness of true כבוד is the very opposite of עבודה זרה for it is the ultimate recognition of the gravity of the possibilities of what to you are the מקום אח"ר currently, and the expansion of those possibilities and the expression of “working” on one path through the נטייה לדרך הטובה בעיניו is the essence of Rambam’s רשות לכל אדם...להטות עצמו לדרף טובה. It is only the possibilities that lie within multiple realities that allows achievement of a particular Creation of קדושה which is itself the line of transition, כחוט השערה (רש"י). This is why even in Creation the הבדלה was so close that it allowed the confusion of ביום הששי – ביום שביעי. Serendipitous discoveries. Rabbi Weinberg 2026-05-20 09:45:36am Enslaved to a Questionable Creation - We must directly connect the elements of the שבת י' ניסן as Shabbat haGadol and the יום ה' הגדול והנורא which is the decline in the recognition of the nature of עבודה as can be seen in the ושבת וראיתם, the confusion between religion and צדיק and עבודת האדם and עובד. The meaning of פדה אותנו הקב"ה ויוציאנו לחירות is the actual קנין not just as statement, and means that any thought of insignificance is a self-involved violation of what it is to be an עובד with a job to do on this planet and the infinitely important job of bringing this planet’s complexity into the Galactic Empire. An עבד who takes the matrix as the object of the עבודה as religion does, or spends his thoughts on the matrix as if “what makes me happy now” is important is guilty of grossly ignoring the nature of עבדות to Reality. We continue directly with the theme of last week, wherein we discovered that the distance of the ויקרא to the ויק"ר is precisely the difference between פסח ופורים, and the חביבו"ת האדם is the direct expression of the very issue which makes the סיום שמות a replacement for the story of Creation by the story of Freedom which is all that Creation must be yet cannot simply Create. The special nature of אדם לנפש חיה לרוח ממללא which is the shared space of consciousness which allows for Freedom and the actual מצוות of articulation becomes here the שבת הגדול of the דם מילה ודם פסח, the conscious actors in a world of עבודה not of expiation or propitiation, the essential difference between אלהים אחרים who are disconnected and the עבודה to אחרים on the one hand and the צלם אלוקים and the working to Create which is the other. This is how שבת, which until now was זכר למעשה בראשית becomes זכר ליציאת מצרים and the distinction between the first luchot Shabbat וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי עַל כֵּן בֵּרַךְ יְדֹוָד אֶת יוֹם הַשַּׁבָּת וַיְקַדְּשֵׁהוּ and the second Luchot Shabbat בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה עַל כֵּן צִוְּךָ יְדֹוָד אֱלֹהֶיךָ לַעֲשׂוֹת אֶת יוֹם הַשַּׁבָּת. From the חביבות of אד"ם כי יקריב we move to the nature of עבודה and צו which isצו לשון זירוז לשעה ולדורות is directly related to the שבתם וראיתם בין צדיק לרשע בין עובד א' לאשר לא עבדו for פסח is defined by זריזות and a dynamic עבודה in a dynamic בריאה. The entire nature of the פדיון is the אביא אתכם אלי which is לפולחני and is Rambam’s מאהבת ה' אותנו הודיענו דרך עבודתו and the difference between עובדי עבודה זרה, the משפט עובדת כוכבים וכל הטועים אחריה as mentioned in the paragraph above. This is the relationship between the גדול ונורא of the גאולה which is disturbed by שוא עבוד אלוקים and the focus of צדיק as the עובד which has brought us to this impasse and the commitment to a new עבודה of קרבן פסח where the מצריים no longer even felt the competition with their gods and religion. The nature of the פדיון made that possible, for the replacement of a life that was defined by the horror of arbitrary עבדות of עבודת פרך which is actuallyאסור to a life of direction and עבודה which made the world make sense for the first time—this was part of the חן העם and the גם אתה תתן בידינו which Moshe predicted was an actual part of the יציאה! Rabbi Weinberg 2026-05-20 09:45:36am Quest for Freedom - Rabbi Weinberg 2026-05-20 09:45:36am Quest for Freedom - Rabbi Weinberg 2026-05-20 09:45:36am Uncommon Commonality - “Uncommon Commonality” The very commonality of life as untroubled information, with no struggle and no pain, must stand as the Great Mother of all the detailed information to come, just as מעשה בראשית stands in the simplicity of its מאמרים as a simple statement of hope which contains all its painful details. It is the recognition that all creativity, uniqueness, and individuality takes its meaning from the fact of death, that enables the individual to live the pure life of his own achievements. Just as humankind takes joy in the great achievements of a particular human as a tribute and a הוד בנבראים to the species, so too does every moment in every universe stand out as ישמח השם במעשיו and an expression of Existence itself. In separateness there in no place for the individual at all, and there death is the simple expression and termination of an experiment gone wrong with no chance of redemption other than as the simple אפ"ר תחת רגלי צדיקים (מלאכי ג'). This is the completely predictable movement from פור to פרה to כי-פורים and allows us to translate the difficult transition from Purim to Pesach as easily as we can go from Pesach to Purim! נס נסתר as the full equivalent of the underlying condition! ` The “Sotah Waters” do their thing again, as far more comes out of the עגל than goes in! Not only does the Mishkan and יום כפורים take shape, but the Para is born in the שמיני שמנה פרשיות along with the Mishkan, and the problems of הר סיני begin to grapple with the tikkun that will lead them to Purim. More, this is a parasha of recreation for Moshe, who here becomes (according to Seforno) the very מלאך who now must know הודיעני נא דרכיך, the one who is קרן עור פניו, whose personal home becomes the אהל מועד, who through his initial בושש disappearance on הר סיני is able to become part of נצח now. This is why his greatest moment was the שבירת הלוחות and his almost playful redefinition of the human condition which relates profoundly to Gary Larson’s פרה. Eliyahu also disappears as Moshe, but it is his inability to insist on the tolerance of the בריות as Moshe that is a reversion to the הניחה=נח which Moshe rejected as a tikkun to Noach.. Rabbi Weinberg 2026-05-20 09:45:36am Uncommon Commonality - “Uncommon Commonality” The very commonality of life as untroubled information, with no struggle and no pain, must stand as the Great Mother of all the detailed information to come, just as מעשה בראשית stands in the simplicity of its מאמרים as a simple statement of hope which contains all its painful details. It is the recognition that all creativity, uniqueness, and individuality takes its meaning from the fact of death, that enables the individual to live the pure life of his own achievements. Just as humankind takes joy in the great achievements of a particular human as a tribute and a הוד בנבראים to the species, so too does every moment in every universe stand out as ישמח השם במעשיו and an expression of Existence itself. In separateness there in no place for the individual at all, and there death is the simple expression and termination of an experiment gone wrong with no chance of redemption other than as the simple אפ"ר תחת רגלי צדיקים (מלאכי ג'). This is the completely predictable movement from פור to פרה to כי-פורים and allows us to translate the difficult transition from Purim to Pesach as easily as we can go from Pesach to Purim! נס נסתר as the full equivalent of the underlying condition! ` The “Sotah Waters” do their thing again, as far more comes out of the עגל than goes in! Not only does the Mishkan and יום כפורים take shape, but the Para is born in the שמיני שמנה פרשיות along with the Mishkan, and the problems of הר סיני begin to grapple with the tikkun that will lead them to Purim. More, this is a parasha of recreation for Moshe, who here becomes (according to Seforno) the very מלאך who now must know הודיעני נא דרכיך, the one who is קרן עור פניו, whose personal home becomes the אהל מועד, who through his initial בושש disappearance on הר סיני is able to become part of נצח now. This is why his greatest moment was the שבירת הלוחות and his almost playful redefinition of the human condition which relates profoundly to Gary Larson’s פרה. Eliyahu also disappears as Moshe, but it is his inability to insist on the tolerance of the בריות as Moshe that is a reversion to the הניחה=נח which Moshe rejected as a tikkun to Noach.. Rabbi Weinberg 2026-05-20 09:45:36am New Hope - The new involvement in Moshe’s relationship to the זכירה of Aharon and not merely to Amalek directly as we have seen in the past, gives us a different understanding of why תצוה and the disappearance of Moshe by name is linked to זכירה ופורים. In the past we have noted the complex and historic relationship of Moshe to Aharon from the beginning: inception, עגל ופסל מיכה הלוי לכהן ונכדתו, transference of כהונה ולויה, ושמח בלבו וכהונה וזכירה, דיבור אהרון במשה והגדרתו כנאמן ביתו, הנה מה טוב ומה נעים, Moshe’s acting as Kohen בחלוק לבן, death and תאוות משה למיתתו, the fact that לי אין בן במקומי, the אבלות. Here we have Moshe’s אמונה as opposed to the זכירה of אהרון, in which the tension between Moshe and Aharon becomes the very space of רוח והצלה יעמוד-ואת ובית אביך. This is because Moshe actually is Amalek in terms of the ראשית which is him, and must disappear just as R. Meir does when it comes to the הלכה because the multiplicity of possibilities is too much to handle in an actual reality. This is the Moshe and הקב"ה where Torah is pure שעשוע and becomes the equivalent of the משחק עם לויתן as playfulness (before Devarim, just as the Tanchum and the בן יקיר לי is before he has his own דברים, so too does Aharon first disappear before Moshe grows into full Devarim!). The question is, how does the specific choice of a world, where it is perfectly clear that infinite alternatives exist במקום אחר, how does an act relate to the specific זכירה? And that is the function of Aharon who learns that the infinite joy of unique life is endlessly connected to the overall place of עבודה. He is the emergent human, who together with Moshe, משה ואהרן בכהניו, becomes the essence of אדם אתם who was the מכיר ועובד בשעת ראשית (רבינו בחיי) . The difference then is not in the Amalek, for Moshe can handle that, but in the Haman, just as the result is not in the Torah here but in the Aharon, the emergent human. For Amalek, because he cannot have any connection to the space which just leaves him cold, and amazingly, completely committed to the very smallness and emptiness he so distains, making only the now important to him, the experience and not the existence, which is the exact opposite of the celebration of Aharon and his sensitivity to the pure potential of existence. Rabbi Weinberg 2026-05-20 09:45:36am New Hope - The new involvement in Moshe’s relationship to the זכירה of Aharon and not merely to Amalek directly as we have seen in the past, gives us a different understanding of why תצוה and the disappearance of Moshe by name is linked to זכירה ופורים. In the past we have noted the complex and historic relationship of Moshe to Aharon from the beginning: inception, עגל ופסל מיכה הלוי לכהן ונכדתו, transference of כהונה ולויה, ושמח בלבו וכהונה וזכירה, דיבור אהרון במשה והגדרתו כנאמן ביתו, הנה מה טוב ומה נעים, Moshe’s acting as Kohen בחלוק לבן, death and תאוות משה למיתתו, the fact that לי אין בן במקומי, the אבלות. Here we have Moshe’s אמונה as opposed to the זכירה of אהרון, in which the tension between Moshe and Aharon becomes the very space of רוח והצלה יעמוד-ואת ובית אביך. This is because Moshe actually is Amalek in terms of the ראשית which is him, and must disappear just as R. Meir does when it comes to the הלכה because the multiplicity of possibilities is too much to handle in an actual reality. This is the Moshe and הקב"ה where Torah is pure שעשוע and becomes the equivalent of the משחק עם לויתן as playfulness (before Devarim, just as the Tanchum and the בן יקיר לי is before he has his own דברים, so too does Aharon first disappear before Moshe grows into full Devarim!). The question is, how does the specific choice of a world, where it is perfectly clear that infinite alternatives exist במקום אחר, how does an act relate to the specific זכירה? And that is the function of Aharon who learns that the infinite joy of unique life is endlessly connected to the overall place of עבודה. He is the emergent human, who together with Moshe, משה ואהרן בכהניו, becomes the essence of אדם אתם who was the מכיר ועובד בשעת ראשית (רבינו בחיי) . The difference then is not in the Amalek, for Moshe can handle that, but in the Haman, just as the result is not in the Torah here but in the Aharon, the emergent human. For Amalek, because he cannot have any connection to the space which just leaves him cold, and amazingly, completely committed to the very smallness and emptiness he so distains, making only the now important to him, the experience and not the existence, which is the exact opposite of the celebration of Aharon and his sensitivity to the pure potential of existence. Rabbi Weinberg 2026-05-20 09:45:36am Living Vulnerably - We discover here that the Mishkan is composed of a level of complexity that is the equivalent of brain itself, and that is why נעו מעגלותיה just as these areas are out of reach still scientifically for not having any one-to-one relationships. This means that the entire connection of עליוך לתחתון is destroyed by אורח חיים פן תפלס, where there can only be breakdown and existential עריות, as the Zohar puts it, in the misuse of relationships of בינה למלכות. This is the problem that has never been solved, but the נדבה לבו is the closest we have come, for that is the only עצי שיטים עומדים and that is free of שליטה מס"א as opposed to the מקדשים and to the society which we have created that takes it place. It is the little עליית קיר קטנה and our internal סידור that is on a personal level as close as we can get. The relationship of the parasha to the essence of Adar-Purim-Amalek is in the theme of vulnerability, shared by Moshe and Esther, the sensitivity to the depth of personal meaning and לב that must remain invisible unless it is so pure that it cannot be shaken by the insistence of others on exposure of its weakness—and indeed empires have fallen to mere mockery. This is the reason that the צניעות of Esther and the willingness of Moshe (so sensitive to his lack, as Ramban explains) to lose all are related to their level of commitment, of לב, that sole measure of sustainability of the Mishkan itself in the midrash. The depth of that vulnerability is seen by the Zohar as an existential issue that is the entire nature of the breakdown of the connection between the two worlds, where there is any possible compromise then silence is absolutely essential. This is the danger of making any אורח חיים out of what is actually מעגלותיה נעו which always brings destruction in its wake. Even Yaakov himself, the source of that connection, initially fails (in the גיד הנשה which Purim addresses) because of the jealousies and family problems that he is still open to until he comes to the level of intimacy that he originally promised that he would get to on his own in בית אל.Understanding the essence of vulnerability and צניעות through an understanding of Shaul. The two issues of the extent of commitment, which is לב, on the one hand, and the sensitivity and vulnerability are deeply linked by the ויקחו לי תרומה which means not only לשמי, which is quite a lot, it also means to share the שכינה in a way which does not cause anger and jealousy. Any aspect of ego destroys that ability, and we must always say בשכ"מ silently. Rabbi Weinberg 2026-05-20 09:45:36am Living Vulnerably - We discover here that the Mishkan is composed of a level of complexity that is the equivalent of brain itself, and that is why נעו מעגלותיה just as these areas are out of reach still scientifically for not having any one-to-one relationships. This means that the entire connection of עליוך לתחתון is destroyed by אורח חיים פן תפלס, where there can only be breakdown and existential עריות, as the Zohar puts it, in the misuse of relationships of בינה למלכות. This is the problem that has never been solved, but the נדבה לבו is the closest we have come, for that is the only עצי שיטים עומדים and that is free of שליטה מס"א as opposed to the מקדשים and to the society which we have created that takes it place. It is the little עליית קיר קטנה and our internal סידור that is on a personal level as close as we can get. The relationship of the parasha to the essence of Adar-Purim-Amalek is in the theme of vulnerability, shared by Moshe and Esther, the sensitivity to the depth of personal meaning and לב that must remain invisible unless it is so pure that it cannot be shaken by the insistence of others on exposure of its weakness—and indeed empires have fallen to mere mockery. This is the reason that the צניעות of Esther and the willingness of Moshe (so sensitive to his lack, as Ramban explains) to lose all are related to their level of commitment, of לב, that sole measure of sustainability of the Mishkan itself in the midrash. The depth of that vulnerability is seen by the Zohar as an existential issue that is the entire nature of the breakdown of the connection between the two worlds, where there is any possible compromise then silence is absolutely essential. This is the danger of making any אורח חיים out of what is actually מעגלותיה נעו which always brings destruction in its wake. Even Yaakov himself, the source of that connection, initially fails (in the גיד הנשה which Purim addresses) because of the jealousies and family problems that he is still open to until he comes to the level of intimacy that he originally promised that he would get to on his own in בית אל.Understanding the essence of vulnerability and צניעות through an understanding of Shaul. The two issues of the extent of commitment, which is לב, on the one hand, and the sensitivity and vulnerability are deeply linked by the ויקחו לי תרומה which means not only לשמי, which is quite a lot, it also means to share the שכינה in a way which does not cause anger and jealousy. Any aspect of ego destroys that ability, and we must always say בשכ"מ silently. Rabbi Weinberg 2026-05-20 09:45:36am In the Sky with Diamonds - The entire portion between בחודש השלישי, the beginning of a new book (the משך חכמה proof that Rashi’s approach is right, and that everything before was already included in the Sefer haBrit) and the לך רד , including and ending with פרשת שקלים, all of it shares in the לא לקלקל שמחת בתי in the sense of being a break between עמלק and the מעשה עגל, all of it equally anachronistic and confusing, extending its meaning to all of history before and after. But in this sense it is actually placed between עמלק the first and Purim and its rebuilding of the Mishkan, continuing the יונדב בן רכב theme of last week linked to Yithro, continuing the theme of צניעות from the פרסום הר סיני to אסתר, and thus being surprisingly linked to פרשת שקלים. Both here and in the story of יהואש we deal with the establishment of a different level of humanity and its connection to the earth, which provides for the way that ultimately these come above and beyond any mechanical developments, such as Haman’s attempt to utilize mechanics for a particular modality later. The story of קבלת התורה goes from בחודש השלישי to פרשת שקלים, just as the breakdown in the applications of the ultimate visions go from נדב ואביהו and the עגל to יהואש and the חורבן, from י"ז בתמוז to ט' באב! And just as נדב ואביהו, whatever their personal dispensation, become in the end פנחס ואליהו ומבשרי גאולה, so too does שקלי יהואש become the destruction of המן and the reconstruction of the Second בית המקדש. Having יהואש as the one in the קדשי הקדשים even though we can see that at the end he was not suited for it because of his murder of זכריה which destroys the בית המקדש in the same way that נדב ואביהוא begin the death that is forever associated with the בית מועד לכל חי, (BW) The convergence of Mishpatim with parashat Shekalim (and its association with Amalek and Haman) reminds us that from Rephidim through Ki Tisa, we have entered a section of Torah that is not part of the linear flow of time. Mishpatim is structured anachronistically in order to represent the achievement of self which is the source of our freedom – i.e., that one must be able to stand outside of time to will something into existence. This is the essence of “choice” as opposed to “decisions” which are made as a response to situations occurring “in” time. “Anochi Hashem Elokecha…” does not describe something G-d did, but what G-d is. Hence, the source of our freedom is embedded within Kabbalat HaTorah. With this understanding of freedom, we realize that a ben Yisrael can never be bought – if he winds up a slave, it is only because he sold himself. Rabbi Weinberg 2026-05-20 09:45:36am In the Sky with Diamonds - The entire portion between בחודש השלישי, the beginning of a new book (the משך חכמה proof that Rashi’s approach is right, and that everything before was already included in the Sefer haBrit) and the לך רד , including and ending with פרשת שקלים, all of it shares in the לא לקלקל שמחת בתי in the sense of being a break between עמלק and the מעשה עגל, all of it equally anachronistic and confusing, extending its meaning to all of history before and after. But in this sense it is actually placed between עמלק the first and Purim and its rebuilding of the Mishkan, continuing the יונדב בן רכב theme of last week linked to Yithro, continuing the theme of צניעות from the פרסום הר סיני to אסתר, and thus being surprisingly linked to פרשת שקלים. Both here and in the story of יהואש we deal with the establishment of a different level of humanity and its connection to the earth, which provides for the way that ultimately these come above and beyond any mechanical developments, such as Haman’s attempt to utilize mechanics for a particular modality later. The story of קבלת התורה goes from בחודש השלישי to פרשת שקלים, just as the breakdown in the applications of the ultimate visions go from נדב ואביהו and the עגל to יהואש and the חורבן, from י"ז בתמוז to ט' באב! And just as נדב ואביהו, whatever their personal dispensation, become in the end פנחס ואליהו ומבשרי גאולה, so too does שקלי יהואש become the destruction of המן and the reconstruction of the Second בית המקדש. Having יהואש as the one in the קדשי הקדשים even though we can see that at the end he was not suited for it because of his murder of זכריה which destroys the בית המקדש in the same way that נדב ואביהוא begin the death that is forever associated with the בית מועד לכל חי, (BW) The convergence of Mishpatim with parashat Shekalim (and its association with Amalek and Haman) reminds us that from Rephidim through Ki Tisa, we have entered a section of Torah that is not part of the linear flow of time. Mishpatim is structured anachronistically in order to represent the achievement of self which is the source of our freedom – i.e., that one must be able to stand outside of time to will something into existence. This is the essence of “choice” as opposed to “decisions” which are made as a response to situations occurring “in” time. “Anochi Hashem Elokecha…” does not describe something G-d did, but what G-d is. Hence, the source of our freedom is embedded within Kabbalat HaTorah. With this understanding of freedom, we realize that a ben Yisrael can never be bought – if he winds up a slave, it is only because he sold himself. Rabbi Weinberg 2026-05-20 09:45:36am Tough Love - Amazingly, there is a hidden group who maintain the presence of Yithro and lead Yisrael to the ability to deal with עמלק and thus to a קיימו וקיבלו of תורה שבעל פה! These are the בני רכב סוכותיים תרעתיים who maintain סנהדרין ורוח הקודש and who become the dream of the גר who was גייריני על מנת לעשותני כהן גדול and who come from the גר who was the essence of רעך ורע אביך who needed to learn כל התורה כולה על רגל אחת and did as רעוא"ל! They were always able to deal with עמלק and the אומות העולם even to the games of יעל which is pure Esther and קיימו וקיבלו! This becomes a greater ברית than that with בית דוד and they become the מה נאוו על ההרים in the Midrash! רו"ת – ית"רו represent the two poles of גירות (both also relate תור and קין and ודרור קן לה), one critical where the parent-in-law wants to join the child-in-law; one completely accepting where daughter-in-law searches for mother-in-law. Both are stories of love, but at קבלת התורה the essence is the critical search for תורה שבעל פה which is the sense that in order to experience the meaning of love, the pursuit of identity through critical work is essential; this is the antithesis of postmodernism, where Ruth is totally open to the redefinitions but because of her entire עבודה has no concern for particular identity! She identifies entirely in the mutuality not through her personal selfhood! Both reflect on the אני יודע ואיני כדאי in a different way, and this is why יתרו brings up the names of the sons—for those are experiences that he could not share, and now realizes that he shared none of it! This is why the elements of דוד and יונדב are always juxtaposed in the midrash, and גדול הברית שנאמר ביונדב בן רכב מאשר הברית עם דוד! The only one who can deal with the קיימו וקיבלו in full awareness of the pain and confusion of תורה שבעל פה is one who can deal with the same Amalek of Purim, and that is the קיני which is what amazes בלעם! The relationship of יונדב to the יהוא who offers his entire heart, אליו היש את לבבך ישר כאשר לבבי עם לבבך ויאמר יהונדב יש ויש and he falls for it while the man does not truly possess a full heart, ויהוא לא שמר ללכת בתורת ידוד אלהי ישראל בכל לבבו, is out of character for the critical Yithro, and therefore costs him his ה' and from יהונדב he becomes יונדב! Ultimately, true Torah is served only by a קבלה that includes both the רות and the יתור, as the ultimate דע מה שתשיב. Rabbi Weinberg 2026-05-20 09:45:36am Life Song - The nature of Shira as ultimate Geula itself, not an ancillary, which is why there was nothing to do about the חזקיהו-שירה breakdown. The very nature of “transitions” (as we used to view as thematic to this parasha) is on a more profound level the need to incorporate the relationship between בריאה וגאולה and the difference between בניסן נגאלו ובתשרי נברא עולם ועתידין ליגאל (BW) This week’s parsha converges with Tu B’Shevat, providing a unique opportunity to realize how ge’ulah – if it is to be successful – must be directly linked to Ma’aseh Bereishis. The major obstacle to ge’ulah is k’vedut (inertia). Unable to see options, we – like Pharaoh’s chariots – get “stuck in the mud” and remain immobilized within our default positions. Our local problems get severed from any larger vision of eternity, which leads to despair. The solution is to view our lives as shirah – not the masculine “shiur” which implies completion, but the feminine “shirah” which signals ongoing development and adaptability to new problems. “Ashirah La’Hashem b’chai” does not mean “I will sing to Hashem while I’m alive.” Instead, it means “I will make my life a song.” And, like a song, we must be able to hear it all the way through before we can come to love it. We do not need to actually be present when all things mature – but we do need to have a vision of how it might look. Like the “etz pri oseh pri,” we must, like Creation itself, always see ourselves as potential in search of actualization. Rabbi Weinberg 2026-05-20 09:45:36am Nous - From last week’s loneliness of “speaking to the table” to the recognition of the meaning of penetration, of בא redefining the nature of consciousness and information, introducing the elements of זכירה and its narrative (here understood at last together with the elements of Va’era) into identity and the fullness of freedom. Any item of intellectual understanding that has not been incorporated into the fullness of one's consciousness is in essence meaningless and externalized. If that is the case then it would mean that the presence of human mind in terms of awareness is not really served by the abstractions alone but only in their integration into the human experience, and that experience itself is part of what the nature of Creation's information consists. This would be the meaning of all of the particular mitzvot in Bo in which it is demanded of us that we be mindful of, not simply record memories somewhere. This is the reason that thought itself is insufficient in any of these mitzvahs regarding memory and what is demanded is particularly articulation, which is not what one would have thought at all. Yet consistently whether one refers to teshuva, or to זכירת עמלק, or to הגדה, always when this involves זכירה it is articulation that is of the essence. This is actually quite amazing because it gives us a completely different insight into what went wrong with Sinai. We always used to think that the problem was a feeling of being overwhelmed by an agenda that was not our own but in reality anything at all would by definition be not our own so long as it was not incorporated into what it meant to be me. This is why we can accept that there is wisdom among the goyim, but not that there would be Torah within the goyim. The reason that we would insist upon articulation is indeed not for communication but rather for that magic of language in which there is an integration of thought/information with the actuality of the physical universe. It is the articulation per se that was demanded of אדם הראשון and it was the articulation per se that defined the very רוח ממללא which is the essence of נשמת חיים that defines the אדם and his רוח הקודש. This is Rambam’s concept of שכל which fills the world and is a part of the essence of השגחה and which, in its ordering and reality, does not have a causal effect per se, and thus השגחה is a meaningless concept to anything not connected with this cosmic שכל. This is very similar to the ideas of νόησις [(noēsis, “concept”, “idea”, “intelligence”, “understanding”), from νοεῖν (noein, “to intend”, “to perceive”, “to see”, “to understand”) (from νοῦς (nous, “mind”, “thought”), from νόος (noos)) + -σις (-sis), suffix forming nouns of action] that appear in Anaxagoras and mentioned by Aristotle as originating in the earlier Hermotimus. Astoundingly, it is historical awareness that is the Torah’s paradigm for this necessary prerequisite to freedom and קבלת התורה, in every element of זכור את היום הזה, in החודש הזה לכם, in the לילה המשומר ובא מששת ימי בראשית, in the conjoining of flesh, intelligence and action later through תפילין, and in all experiences that are זכר, linked to history. But with the introduction here, this becomes obvious, for the only element of experience that relates directly to identity as opposed to what is subsequently incorporated into the consciousness of that identity, is the history that exists within those experiences, and consciousness/identity is enhanced with each expansion into past and future of that awareness. This is why the הגדה takes us into the deep past and the distant future, and why the incorporation of awareness of the history of biological development and indeed of the history of the universe is so much a part of self. Subconsciously, the drive to understand the universe is obviously the need to know oneself, and this is all the more true of the deepest shared space of all, Torah, and of the articulate space called נפש חיה that is the place of תפילה, so shared a space that the word is only a reflexive. Language, per se, is of course the most profound carrier of human history together with DNA and the entire issue here is self-referential. Obviously אדם could only name based on the history that he perceived in himself and in doing so created history as part of his identity such that the past suddenly came to exist within history. The deepest connection to physical constructs is therefor in the purview of language, down to the power of בצלאל וצירוף אותיות שנבראו בהן שמים וארץ and the relationship of the משכן אם to the information which is Torah and to the act of creation which is preserved in the מלאכות שבת – בראשית – משכן connection. Identity as discovered in Bo actually is freedom, not just required for freedom, and this is why it is based on the profound stress on history, memory and awareness, far more than what we suspected in the surface level of significance and awareness for moral choice. Rabbi Weinberg 2026-05-20 09:45:36am Nous - From last week’s loneliness of “speaking to the table” to the recognition of the meaning of penetration, of בא redefining the nature of consciousness and information, introducing the elements of זכירה and its narrative (here understood at last together with the elements of Va’era) into identity and the fullness of freedom. Any item of intellectual understanding that has not been incorporated into the fullness of one's consciousness is in essence meaningless and externalized. If that is the case then it would mean that the presence of human mind in terms of awareness is not really served by the abstractions alone but only in their integration into the human experience, and that experience itself is part of what the nature of Creation's information consists. This would be the meaning of all of the particular mitzvot in Bo in which it is demanded of us that we be mindful of, not simply record memories somewhere. This is the reason that thought itself is insufficient in any of these mitzvahs regarding memory and what is demanded is particularly articulation, which is not what one would have thought at all. Yet consistently whether one refers to teshuva, or to זכירת עמלק, or to הגדה, always when this involves זכירה it is articulation that is of the essence. This is actually quite amazing because it gives us a completely different insight into what went wrong with Sinai. We always used to think that the problem was a feeling of being overwhelmed by an agenda that was not our own but in reality anything at all would by definition be not our own so long as it was not incorporated into what it meant to be me. This is why we can accept that there is wisdom among the goyim, but not that there would be Torah within the goyim. The reason that we would insist upon articulation is indeed not for communication but rather for that magic of language in which there is an integration of thought/information with the actuality of the physical universe. It is the articulation per se that was demanded of אדם הראשון and it was the articulation per se that defined the very רוח ממללא which is the essence of נשמת חיים that defines the אדם and his רוח הקודש. This is Rambam’s concept of שכל which fills the world and is a part of the essence of השגחה and which, in its ordering and reality, does not have a causal effect per se, and thus השגחה is a meaningless concept to anything not connected with this cosmic שכל. This is very similar to the ideas of νόησις [(noēsis, “concept”, “idea”, “intelligence”, “understanding”), from νοεῖν (noein, “to intend”, “to perceive”, “to see”, “to understand”) (from νοῦς (nous, “mind”, “thought”), from νόος (noos)) + -σις (-sis), suffix forming nouns of action] that appear in Anaxagoras and mentioned by Aristotle as originating in the earlier Hermotimus. Astoundingly, it is historical awareness that is the Torah’s paradigm for this necessary prerequisite to freedom and קבלת התורה, in every element of זכור את היום הזה, in החודש הזה לכם, in the לילה המשומר ובא מששת ימי בראשית, in the conjoining of flesh, intelligence and action later through תפילין, and in all experiences that are זכר, linked to history. But with the introduction here, this becomes obvious, for the only element of experience that relates directly to identity as opposed to what is subsequently incorporated into the consciousness of that identity, is the history that exists within those experiences, and consciousness/identity is enhanced with each expansion into past and future of that awareness. This is why the הגדה takes us into the deep past and the distant future, and why the incorporation of awareness of the history of biological development and indeed of the history of the universe is so much a part of self. Subconsciously, the drive to understand the universe is obviously the need to know oneself, and this is all the more true of the deepest shared space of all, Torah, and of the articulate space called נפש חיה that is the place of תפילה, so shared a space that the word is only a reflexive. Language, per se, is of course the most profound carrier of human history together with DNA and the entire issue here is self-referential. Obviously אדם could only name based on the history that he perceived in himself and in doing so created history as part of his identity such that the past suddenly came to exist within history. The deepest connection to physical constructs is therefor in the purview of language, down to the power of בצלאל וצירוף אותיות שנבראו בהן שמים וארץ and the relationship of the משכן אם to the information which is Torah and to the act of creation which is preserved in the מלאכות שבת – בראשית – משכן connection. Identity as discovered in Bo actually is freedom, not just required for freedom, and this is why it is based on the profound stress on history, memory and awareness, far more than what we suspected in the surface level of significance and awareness for moral choice. Rabbi Weinberg 2026-05-20 09:45:36am Nous - From last week’s loneliness of “speaking to the table” to the recognition of the meaning of penetration, of בא redefining the nature of consciousness and information, introducing the elements of זכירה and its narrative (here understood at last together with the elements of Va’era) into identity and the fullness of freedom. Any item of intellectual understanding that has not been incorporated into the fullness of one's consciousness is in essence meaningless and externalized. If that is the case then it would mean that the presence of human mind in terms of awareness is not really served by the abstractions alone but only in their integration into the human experience, and that experience itself is part of what the nature of Creation's information consists. This would be the meaning of all of the particular mitzvot in Bo in which it is demanded of us that we be mindful of, not simply record memories somewhere. This is the reason that thought itself is insufficient in any of these mitzvahs regarding memory and what is demanded is particularly articulation, which is not what one would have thought at all. Yet consistently whether one refers to teshuva, or to זכירת עמלק, or to הגדה, always when this involves זכירה it is articulation that is of the essence. This is actually quite amazing because it gives us a completely different insight into what went wrong with Sinai. We always used to think that the problem was a feeling of being overwhelmed by an agenda that was not our own but in reality anything at all would by definition be not our own so long as it was not incorporated into what it meant to be me. This is why we can accept that there is wisdom among the goyim, but not that there would be Torah within the goyim. The reason that we would insist upon articulation is indeed not for communication but rather for that magic of language in which there is an integration of thought/information with the actuality of the physical universe. It is the articulation per se that was demanded of אדם הראשון and it was the articulation per se that defined the very רוח ממללא which is the essence of נשמת חיים that defines the אדם and his רוח הקודש. This is Rambam’s concept of שכל which fills the world and is a part of the essence of השגחה and which, in its ordering and reality, does not have a causal effect per se, and thus השגחה is a meaningless concept to anything not connected with this cosmic שכל. This is very similar to the ideas of νόησις [(noēsis, “concept”, “idea”, “intelligence”, “understanding”), from νοεῖν (noein, “to intend”, “to perceive”, “to see”, “to understand”) (from νοῦς (nous, “mind”, “thought”), from νόος (noos)) + -σις (-sis), suffix forming nouns of action] that appear in Anaxagoras and mentioned by Aristotle as originating in the earlier Hermotimus. Astoundingly, it is historical awareness that is the Torah’s paradigm for this necessary prerequisite to freedom and קבלת התורה, in every element of זכור את היום הזה, in החודש הזה לכם, in the לילה המשומר ובא מששת ימי בראשית, in the conjoining of flesh, intelligence and action later through תפילין, and in all experiences that are זכר, linked to history. But with the introduction here, this becomes obvious, for the only element of experience that relates directly to identity as opposed to what is subsequently incorporated into the consciousness of that identity, is the history that exists within those experiences, and consciousness/identity is enhanced with each expansion into past and future of that awareness. This is why the הגדה takes us into the deep past and the distant future, and why the incorporation of awareness of the history of biological development and indeed of the history of the universe is so much a part of self. Subconsciously, the drive to understand the universe is obviously the need to know oneself, and this is all the more true of the deepest shared space of all, Torah, and of the articulate space called נפש חיה that is the place of תפילה, so shared a space that the word is only a reflexive. Language, per se, is of course the most profound carrier of human history together with DNA and the entire issue here is self-referential. Obviously אדם could only name based on the history that he perceived in himself and in doing so created history as part of his identity such that the past suddenly came to exist within history. The deepest connection to physical constructs is therefor in the purview of language, down to the power of בצלאל וצירוף אותיות שנבראו בהן שמים וארץ and the relationship of the משכן אם to the information which is Torah and to the act of creation which is preserved in the מלאכות שבת – בראשית – משכן connection. Identity as discovered in Bo actually is freedom, not just required for freedom, and this is why it is based on the profound stress on history, memory and awareness, far more than what we suspected in the surface level of significance and awareness for moral choice. Rabbi Weinberg 2026-05-20 09:45:36am Five Transitions: "Писать в стол" - Examining the achievement of Va’era from 5 points of view: Conceptual Changes in Freedom; Changes in מצרים (Achievement of יציאה); Change in the גילוי השם ה'; Change in Moshe, and here at last, the Changes in Yisrael. Speaking to Oneself and changing the “Nesting Space” as the achievement of the space for freedom, expressed immediately in the resultant ולמען תספר and in the ability to ask for the ביזת מצרים. Nesting and Achievement of דיבור as that which is the true answer to the מלאכים in מה אנוש כי תזכרנו is what turns Moshe into the רבינו instead of the גואל (expressed in the giving of מצוות in next parasha) in this parasha of transition. But it is also the fullness of relationship to a reality that does not search for the שעשוע of comfort, leaving behind the אל ישעו בדברי שקר, but for the שעשוע of playing with reality which is so much a part of language. This became the path to freedom in our own times in the USSR, where the willingness to write went hand in hand with the jokes that destroyed the reality of the ruling clique’s hold through the Samizdat (Самиздат), the jokes expressed in the אשר התעללתי במצרים in the next parasha. This becomes embedded as Писать в стол in the הגדה של פסח (“write into the table”) PisAt v stOl. Rabbi Weinberg 2026-05-20 09:45:36am Five Transitions: "Писать в стол" - Examining the achievement of Va’era from 5 points of view: Conceptual Changes in Freedom; Changes in מצרים (Achievement of יציאה); Change in the גילוי השם ה'; Change in Moshe, and here at last, the Changes in Yisrael. Speaking to Oneself and changing the “Nesting Space” as the achievement of the space for freedom, expressed immediately in the resultant ולמען תספר and in the ability to ask for the ביזת מצרים. Nesting and Achievement of דיבור as that which is the true answer to the מלאכים in מה אנוש כי תזכרנו is what turns Moshe into the רבינו instead of the גואל (expressed in the giving of מצוות in next parasha) in this parasha of transition. But it is also the fullness of relationship to a reality that does not search for the שעשוע of comfort, leaving behind the אל ישעו בדברי שקר, but for the שעשוע of playing with reality which is so much a part of language. This became the path to freedom in our own times in the USSR, where the willingness to write went hand in hand with the jokes that destroyed the reality of the ruling clique’s hold through the Samizdat (Самиздат), the jokes expressed in the אשר התעללתי במצרים in the next parasha. This becomes embedded as Писать в стол in the הגדה של פסח (“write into the table”) PisAt v stOl. Rabbi Weinberg 2026-05-20 09:45:36am Five Transitions: "Писать в стол" - Examining the achievement of Va’era from 5 points of view: Conceptual Changes in Freedom; Changes in מצרים (Achievement of יציאה); Change in the גילוי השם ה'; Change in Moshe, and here at last, the Changes in Yisrael. Speaking to Oneself and changing the “Nesting Space” as the achievement of the space for freedom, expressed immediately in the resultant ולמען תספר and in the ability to ask for the ביזת מצרים. Nesting and Achievement of דיבור as that which is the true answer to the מלאכים in מה אנוש כי תזכרנו is what turns Moshe into the רבינו instead of the גואל (expressed in the giving of מצוות in next parasha) in this parasha of transition. But it is also the fullness of relationship to a reality that does not search for the שעשוע of comfort, leaving behind the אל ישעו בדברי שקר, but for the שעשוע of playing with reality which is so much a part of language. This became the path to freedom in our own times in the USSR, where the willingness to write went hand in hand with the jokes that destroyed the reality of the ruling clique’s hold through the Samizdat (Самиздат), the jokes expressed in the אשר התעללתי במצרים in the next parasha. This becomes embedded as Писать в стол in the הגדה של פסח (“write into the table”) PisAt v stOl. Rabbi Weinberg 2026-05-20 09:45:36am Muddy Retrospective - The continued meaning of ירידת השכינה and its centrality to the nature of פקידה is expressed not only in the shared adventure per se, as understood last week in Vaychi 5773, but in the retrospective recreation of adventure and history, in a series of דיינו each of which expands the experience of history, in a series of סיפורי יציאת מצרים that continue בכל דור ודור each in a completely new take on the adventure כאילו הוא יצא ממצרים, until such time as the actual עמידה בפני הר סיני and the change it engenders in human consciousness finally makes it possible to experience the single line of evolutionary history that can experience נביאות as no more strange than consciousness itself, the ultimate intimacy and love affair, such that the את ביום הולדת אותך becomes gradually experienced and absorbs past and future into the most natural vindication of בשביל ישראל, where מילה and בני בכורי ישראל are one with the blood of קרבנות and of all the ארפתקאי דאדי עליה of this planet. This is a unification of the three haftarot for the parasha, the Ashkenazik which is focused on the ישרש יעקב directly addressing the missing elements that needed to be grown into through פקידה, the failures addressed by תוכחת יעקב (as explained by רבינו בחיי), an ongoing growth of earlier שרשים which are now מעשי ידי בקרבו והקדישו את קדוש יעק"ב ואת אלהי ישרא"ל, which is the growth into the power of נביאות and נער אנוכי that in ירמיה becomes the Sefaradic haftara in which we have the first statement of בשביל ישראל: ראשית תבואתה, which is achieved through the לא חסה עליך עין culminating in ואעדך עד"י of קבלת התורה in the Teimani haftara, and the shared space of ויפח באפיו נשמת חיים of דיבור and awareness which becomes the סיפור הגדה ענייה of the man whose בשר ultimately becomes the Compleat איש דברים. Rabbi Weinberg 2026-05-20 09:45:36am Shared Adventures - The conclusion of a Creation Story predicated on אל שדי, the genitive name here in the striking reproductive ברכות that are all limitations of שאמר די and end only when the Avot end, for each of them was told his Life through אל שדי, and that ends (as Rashi beautifully adds the point in וארא) when the Avot end: וארא אל האבות (רש"י) באל שדי ושמי ה' לא נודעתי להם. It is with the אל שדי that the שכינה can be יורד למצרים ולבבל ולאדום not in the simple sense of being on our side, but in the profound sense of passing through these adventures together. For Creation as the world that must discover itself implies the expression of existence as All there Is, and thus the discovery of the intensity of Life in search of itself is the most expressive of the Creative/Genitive act, the הרפתקאי דאדו עחיה דהאי גברא האי עלמא.... The levels of Shabbat and מוצאי שבת-אך תירא עבדי יעקב achieving שלוה – אהבה – שלמה שאתה רוצה בה and then with סילוק נשמה יתירה back to אל תירא עבדי יעקב The God of Creation through צמצום is אל שדי, who must wait to see that all is Good and must wait to say דאי and must be יושב ומצפה לטיפות רביעיותיהם של ישראל, is the nature of Existence that revels in the outgrowth of every last nook and cranny of Being in Search of Self, of the יעקב. But it is the שמי ה' לא נודעתי להם that achieves Wholeness in the Universe and who leads. The ראב"ד posits a “God Who does not Know” as the answer to ידיעה ובחירה and that is the God of רב אלעזר המודעי. Rabbi Weinberg 2026-05-20 09:45:36am Magical Time for Love - Arriving at Yisrael and initial אחוזה at last through incorporating הוראה and the פחד יצחק and the אל בית אל which reverts here to לוז and Forever. The name Yisrael achieved for the first time for the אומה, and bracketing the parasha beginning and end, closure upon closure: Yisrael, Bet El back to Luz, האל בית אל, פחד יצחק at last. The Darkness which follows on the heels of the parasha and the time of the year and the history of חנוכה requires more than just access to the אור הגנוז to access it, for what happens if the אור is blocked by גלות . Underlying but clothed reality: עגלות מפרעה (ומיוסף) פי המדבר שאני מהול Rabbi Weinberg 2026-05-20 09:45:36am Magical Time for Love - Arriving at Yisrael and initial אחוזה at last through incorporating הוראה and the פחד יצחק and the אל בית אל which reverts here to לוז and Forever. The name Yisrael achieved for the first time for the אומה, and bracketing the parasha beginning and end, closure upon closure: Yisrael, Bet El back to Luz, האל בית אל, פחד יצחק at last. The Darkness which follows on the heels of the parasha and the time of the year and the history of חנוכה requires more than just access to the אור הגנוז to access it, for what happens if the אור is blocked by גלות . Underlying but clothed reality: עגלות מפרעה (ומיוסף) פי המדבר שאני מהול Rabbi Weinberg 2026-05-20 09:45:36am Conspiracy Theory - “The Plot Thickens” נורא העליליה על בני האדם, נראה מה יהו חלומותיו, ממני, מתחילה בעלילה באת עלינו, and the many references in Rashi and midrash to the phenomenon make it clear that just as Yosef finds the only possible way out for his brothers is to entrap them in a plot that they must learn to break out of, so too must הקב"ה make us understand ourselves by forcing us to break out of the plot! So long as there was only the sense of being a character in a world whose complexity is too much to deal with, where the תוהו ותהיה וחרדה made it impossible to do anything but withdraw, it was impossible to get beyond the fundamental choices that אני יודע מחשבות makes use of in plotting! What were those choices?: The קץ שם לחוש"ך relates directly to עוסק בורא אור"ו של משיח which is actually called קץ. The central point of ויש"ב per se is not the actual desire for ישיבה בשלוה which clearly (Ramban, Zohar) went hand in hand with the direct connection to both aspects of מגור"י-דין-גר יהיה זרעך-גרגיר and so could not have been avoidance of struggle, no. The problem was the ביקוש, the actual pursuit, of שלוה as an attainable goal in עולם הזה terms rather than accepting that any goal within עולם הזה must be emergent (as Yehuda was here) and that pursuit is as ruinous as the pursuit of happiness. The קץ needs to be understood as עולם הבא which is עין לא ראתה. If so, you will ask, what is the use of a קץ at all, why should the נביאים deal with what cannot be seen, when מחשבי קיצין are disastrous? Retroactive knowledge is central to Creation, central even to experience on many levels, provides אחיזה even before לאחוזה of true ארץ is attained, just as the אור הגנוז contains from the start מסוף העולם עד סופו despite the fact that we are in the middle of the story that the אור הגנוז contains. Which is why the lack of awareness that there is such a level קץ was destructive of both Ya’akov and Yosef’s ability to live within the חושך—precisely what makes it impossible today for those aware of the חושך who yet pursue either נכלי דתות (itself the obvious result of any pursuit of agenda) or any sense of goal defined in terms of עולם הזה instead of by the utterly existential goals of עולם הבא which are all that provide any sense of significance and importance—ספונים וחשובים—to the פכים קטנים of our lives. Without this awareness, an individual becomes overwhelmed by the עלילה, the נורא עלילה על בני האדם which is how the Tanhuma introduces the parasha, the very עלילה with which Yosef addresses Rabbi Weinberg 2026-05-20 09:45:36am Conspiracy Theory - “The Plot Thickens” נורא העליליה על בני האדם, נראה מה יהו חלומותיו, ממני, מתחילה בעלילה באת עלינו, and the many references in Rashi and midrash to the phenomenon make it clear that just as Yosef finds the only possible way out for his brothers is to entrap them in a plot that they must learn to break out of, so too must הקב"ה make us understand ourselves by forcing us to break out of the plot! So long as there was only the sense of being a character in a world whose complexity is too much to deal with, where the תוהו ותהיה וחרדה made it impossible to do anything but withdraw, it was impossible to get beyond the fundamental choices that אני יודע מחשבות makes use of in plotting! What were those choices?: The קץ שם לחוש"ך relates directly to עוסק בורא אור"ו של משיח which is actually called קץ. The central point of ויש"ב per se is not the actual desire for ישיבה בשלוה which clearly (Ramban, Zohar) went hand in hand with the direct connection to both aspects of מגור"י-דין-גר יהיה זרעך-גרגיר and so could not have been avoidance of struggle, no. The problem was the ביקוש, the actual pursuit, of שלוה as an attainable goal in עולם הזה terms rather than accepting that any goal within עולם הזה must be emergent (as Yehuda was here) and that pursuit is as ruinous as the pursuit of happiness. The קץ needs to be understood as עולם הבא which is עין לא ראתה. If so, you will ask, what is the use of a קץ at all, why should the נביאים deal with what cannot be seen, when מחשבי קיצין are disastrous? Retroactive knowledge is central to Creation, central even to experience on many levels, provides אחיזה even before לאחוזה of true ארץ is attained, just as the אור הגנוז contains from the start מסוף העולם עד סופו despite the fact that we are in the middle of the story that the אור הגנוז contains. Which is why the lack of awareness that there is such a level קץ was destructive of both Ya’akov and Yosef’s ability to live within the חושך—precisely what makes it impossible today for those aware of the חושך who yet pursue either נכלי דתות (itself the obvious result of any pursuit of agenda) or any sense of goal defined in terms of עולם הזה instead of by the utterly existential goals of עולם הבא which are all that provide any sense of significance and importance—ספונים וחשובים—to the פכים קטנים of our lives. Without this awareness, an individual becomes overwhelmed by the עלילה, the נורא עלילה על בני האדם which is how the Tanhuma introduces the parasha, the very עלילה with which Yosef addresses Rabbi Weinberg 2026-05-20 09:45:36am Precious Living (Chanuka Introduction) - Rabbi Weinberg 2026-05-20 09:45:36am Precious Living (Chanuka Introduction) - Rabbi Weinberg 2026-05-20 09:45:36am The Blooms Have Been Sighted - The first stage in the victory of the Rephaim involves the change in the name of Kiryat Arba from Anakim to Zugot and is followed by demanding that ‘Og acknowledge that he is Eved Avram after the entire Brit Bein haBetarim was based on the fear that he would be the heir, דמשק אליעזר. The need to go through the entire charade after the clear cut definition of Rivkah as the one for Yitzhak at the end of the previous parasha is only to establish that all development from Brit Mila on must be through bottom-up, through the Cave, rather than Nephilim style. Rabbi Weinberg 2026-05-20 09:45:36am Kiss on the Lintel - The Limen of Mind: Understanding ויפח באפיו נשמת חיים in light of נעשה אדם, recognizing the ultimate Sukka of בריאת האדם in the context of Language. The end of competition and the new level of זאת הברכה can only be achieved when קין is included by משה-שת-הבל and יתרו ועמלק are indistinguishable; can only come through the התגברות המים ותוהו of מבול וקול השם על המים and the יקוו לי המים, can only come with the exposure of the wrong meaning of נעשה אדם in the eyes of the מלאכים and the wrong of הנני מסכים עם אלו שטענו מה אנוש כי תזכרנו There are in fact two directions of emergence in Creation: top down and bottom up, and they meet on the אסקופה with a kiss. Rabbi Weinberg 2026-05-20 09:45:36am תקופת השנה - Bereishit and Sukkot Neilat HaChag - ויפח באפיו נשמת חיים is that which enables the נעשה to be from the ארץ as per Ramban, so that as Poetry, the רוח ממללא becomes more separate and clear cut, it gets closer and closer to the clarity of Dovid’s חמשה דברים and true בר"כי נפשי as ultimate ברכה that shares nothing of פסולת. The פסולת גורן ויקב becomes more and more the תשמיש of Yisrael as it becomes more separated from the אוכל (and this is the Midrash about the קש claiming it is the עיקר) such that the iterations of Creation in שנ"ה make the נעשה of the ארץ more and more amazingly perfect but only because there has been the Presence throughout of נשמת חיים which is Poetry becomes more and more powerful though more and more separated, and makes יצר more and more palatable as it seeks itself and not its intellectual and physical control, all of which is the פסולת of קושיא וקל וחומר והכאת האבן וכפייה so that the קנאה itself is absorbed by the pure Existence which in the end is seen as having driven the קנאה to abolish itself by making everything available to all—except for the Soul of Poetry itself. The פסולת is the צל which is itself the maker of the place and the more integrated the two become the greater is the ריח ניחוח. The contradiction of the concluding uniqueness of Yisrael with the profound Universalism of the opening, where instead of going from the universal 70 to the פר יחיד towards Yisrael, we instead begin from Yisrael, from מי כמוך עם נושע בה' back to the universal, from the defeat of יצר הרע and כסוכה הזאת מימות יהושע . It is all very nice to see it merely as restarting, but that ignores the essence of iterations and תקופות השנה, it ignores כשנים הללו מסודרות מששת ימי בראשית, it ignores the incorporation of the past and of the פסולת גורן ויקב to build towards a new future, it ignores the care of שמחת בית השואבה to demand achievement and excellence and the decay into the cheapening of שמחת תורה and its crassness and homogeneity; and it ignores the obvious growing challenge of מינות which is remarkably the destruction of the unique not by reducing to mediocrity, which was once the approach of choice, but by the dangers of קורח and the separating greatness of spirit and humanity from the actualization which becomes generically perfect, not mediocre. This is the greatest challenge of the universal human to ישראל and to all the hopes of בריאה, and gives the lie to אדם אין לעבוד את האדמה in a universe where self-organization reigns supreme with no ישמח השם במעשיו for there is no one with whom to share the שמחה, a שמחה originally shared with ח"ן and חנוך! The only way around this is to recognize that מלכות and תורה together are ultimately meant to be the only way to the individual, the true opposite of מינות which breaks the ultimate חיבור. This is why we begin immediately with the path to Chanukah through ששון ושמחה שני מינים and need to worry about the beginnings of disaster in the תרגום השבעים and the exposure. This is the ultimate loss of צניעות wherein lies the delicacy and preciousness of the individual and his achievement. This means that we must proceed through the לפתח חטאת רובץ and the horror of קנאה to the שבעתיים יוקם קין and the אי לאו האי יומא דקא גרים הרבה יוסף איכא בשוקא (and why is that so terrible?). The horror of a מינות that gives all things to all people without demanding a heart or a soul, is the destruction of the poetry, of the song, of the שמחה, of the רינה ותפילה, of the שיח השדה, of the לשמה, of the כל הנשמה, of the צרור החיים, and goes far far beyond the אגרופה של חניפה into a relentless and grinding reduction of the value within by removing the connection between the פנים and the manifestation, directly undoing the ישמח השם במעשיו. This was, after all, the only reason that was feared so deeply by the Lover that there could be no chance of אמרתי אפאיהם, and yet it has come almost to pass, so that by any standard other than the happenchance (to Minnim) of אמונה there is no value to ישראל. The צילא דמהימנותא is at last possible only within the transition of Sukka, and thus it must provide a connection and solution. The אסיפה of the year brings together the flow of all the year’s issues and insights, and with זקנה, interrelates them to life’s totality, and with the לויתן and the interrelationship of the two Yud’s which are themselves in relationship the לויתן itself (see the בן יהוידע) relates them to all of Creation and its life forms, those we know and those we do not culminating in the ברכה that is unique for sharing totality. This can only be a restoration of מתאוה לתפילתן של צדיקים, a release from כעס אויב אגור, a restoration of the very soul of Creation along with the ישמח השם במעשיו which came hand-in-hand with the יצר, in the same posuk as the sin of the ארץ, the very יצר רע מנעוריו that allows for the וירח את ריח הניחוח and the שוכן בתוך טומאותם and the וחנותי את אשר אחון which draws back to חנוך and the מלאך המות וקורח וריח הניחוח ורשעים בתפילה כחלבונה בקטורת and the avoidance of the הספד למשיח בן יוסף ויצר הרע and perhaps adds a new dimension to יונה as the משיח בן יוסף. The key seems to lie in the nature of a new ברכה which, for the first time in history, is not selective but focused entirely on unique identity which avoids all קנאה and leads only to the deep desire for relationship to the world. This stands out in a world of קנאה as true בעלי אסופות and אסיפה, and opens the door to connection to soul for those who have lost it. But why must it come at the cost of the implementation for which Yisrael is not as good, even in the words of Rambam to the גר, that which he must understand? No engagement in the competition for עולם הזה is possible without damage until that soul has been reconstituted as the original אדם. That means that the ability to engage in ברכה, that apex of human activity restoring energy to creation, is achieved with a hidden presence of אמונה-זרעים-חלומות and the soul of the earth’s energy in תפילה וקריאת שמע just as it was in מעשה בראשית. Reconstitution of the original Sukka is the only hope for Creation, for in that space only ברכי נפ"שי matters, חמשה דברים and the בחכמ"ה יסד ארץ. This is Dovid’s הסתכל ביום המיתה ואמר שירה and this becomes the יום המות מיום הולדו בקהלת, the ultimate אסיפה. This relates the day of death in the words to the מין to the וינחם השם which means that this is the only way to find comfort and to actually implement מעשה בראשית making every Sukka a part of the original Sukka, every ברכה part of the ויברך אותם אלוקים. This integrates all the נח-חן issues into the story of ברכות and Sukka as well, together with ראש חודש and ברכ"ת החודש and the קבלת פני שכינה that is so important throughout this love. פסולת גורן ויקב includes the vast potential that we see unused; What we see as פסולת is here the essence of our place in the world, the פנת יקרת, the רצוף אהבה that allows us to be us. But the אסיפה to take place within this context is remarkable, for we are used to the confusion of our achievements, that which we wish “to take with us,” as the very elements of our space itself, where in reality לא המקום מכבד את האדם אלא האדם מכבד את מקומו. Precisely as we discover the things we desire to “take with us”, the שמחה vs the simple פסולת of the מצוה, we need to more deeply discover the value of the things we will not take with us which made everything possible, our identities, our consciousness, and ultimately our עולם הבא. Rabbi Weinberg 2026-05-20 09:45:36am Quantum Poetry - Rabbi Weinberg 2026-05-20 09:45:36am Quest for Love - Theme Nitzavim and Rosh haShana Tzom Gedalia: “Quest for Loving” There is only one true understanding of the dynamics of ברית, an understanding available only on the Birthday היום: בן מאה ועשרים שנה אנכי היום which is the סוף דבר הכל נשמע and the explanation not only of how this is תורת משה at last, he being the definer of the Teshuva which is the ultimate meaning of ברית, of the בנים לא ישקרו, of the fact that, just as it was for Moshe, so is it for each of us: the Quest for love, not to find it but to give it, is the Quest for a universe, is the Quest for the נסתרת-אהבה, is the Quest for Identity and Existence, is the Quest for ראשית, is the Quest for Me. That is the only guarantee, that Existence must out and finds its way in the incredible universal journey of life in search of self organization in a multiverse of Information. All בחירה בחיים and all ברית is a Quest for Existence, and therefore part of ראשית, automatically part of the Quest of the נסתרת which is hinted at here in הנסתרות (see רבינו בחיי) . The ultimate Quest is always for Love, and thus includes ערבות and sensing other’s mind and needs and לוייה. Asking for ראש השנה is asking for ראשית – דין- יסורים and נצבים. Rabbi Weinberg 2026-05-20 09:45:36am Real Firsts - Rabbi Weinberg 2026-05-20 09:45:36am Alternative Realities - The creative use of what would under any other circumstances be off-limits because of its distance from Yisrael is a function of the creative yetzira drive of yetzer as opposed to the purely erotic drives of yetzer, and certainly as opposed to the mere recognition and utilization of emergent elements of yetzer such as beauty (as explained in Bon Appetit). It is this creativity that has allowed Yisrael to integrate and carry the most beautiful of the possessions of the 70, including their assimilated languages themselves. The nature of a universe of Mitzvot which are self-justified in precisely the same way that we need no justification for the world of עבירות is the equivalent of contrasting worlds of yetzer vs. yotzer, which are fundamental existential differences, as deep as the שתי פרצופין that are found in the same double Yudin, and which are themselves part of the yetzer to yotzer relationship, for woman is called both. The double yud in וייצר which actually defines two well defined separate components of Adam, one with an input that stretches back to יצירה instead of בריאה reflective of the added “space” of צמצום granted Adam because of the standing question of נעשה אדם which is his מאמר! It is not only differences in levels of consciousness that differentiate the אדם when shrunken to יצר and the אדם בשעת גדלות דמוחין, when he could perceive the lies of יצר, when he could be עומד בתשובה, when he was standing on a position built in עולם הבא. In fact we deal with completely separate “personalities” with two selves, at least, inhabiting one brain. As such, אוי לי מיצרי and its contrast to אוי לי מיוצרי is the fundamental existential description of יצירת אדם, of an aware and torn humanity, not just a reaction to the push and pulls of the human condition, to the response to an exteriorized Creator and Drive. Just as יצרי means the יצר within, so does the יוצר mean the Creating Self within. One’s entire existential stance is separately defined by these two selves, and we note only the experienced implications, the strange desires that on the one hand are profoundly felt as essential within ourselves and yet on other occasions engender shouts of pain and embarrassment, a sense of utter incongruity. This is not a question of mood alone, or of mental control alone, or of זכירה in the simple sense. It is the entirety of self built of different levels of זכירה and the experience of אמונה in entirely different ways, and is as shocking as the Many Faces of Eve. All “would have beens” are irrelevant other than as provision of theoretical context for we live the past within the collapsed wave function, and only the electrical present is within the wave function itself, accounting for our strange sense of uniqueness in the “present” and the flow of time and the fact of בחירה Rabbi Weinberg 2026-05-20 09:45:36am Alternative Realities - The creative use of what would under any other circumstances be off-limits because of its distance from Yisrael is a function of the creative yetzira drive of yetzer as opposed to the purely erotic drives of yetzer, and certainly as opposed to the mere recognition and utilization of emergent elements of yetzer such as beauty (as explained in Bon Appetit). It is this creativity that has allowed Yisrael to integrate and carry the most beautiful of the possessions of the 70, including their assimilated languages themselves. The nature of a universe of Mitzvot which are self-justified in precisely the same way that we need no justification for the world of עבירות is the equivalent of contrasting worlds of yetzer vs. yotzer, which are fundamental existential differences, as deep as the שתי פרצופין that are found in the same double Yudin, and which are themselves part of the yetzer to yotzer relationship, for woman is called both. The double yud in וייצר which actually defines two well defined separate components of Adam, one with an input that stretches back to יצירה instead of בריאה reflective of the added “space” of צמצום granted Adam because of the standing question of נעשה אדם which is his מאמר! It is not only differences in levels of consciousness that differentiate the אדם when shrunken to יצר and the אדם בשעת גדלות דמוחין, when he could perceive the lies of יצר, when he could be עומד בתשובה, when he was standing on a position built in עולם הבא. In fact we deal with completely separate “personalities” with two selves, at least, inhabiting one brain. As such, אוי לי מיצרי and its contrast to אוי לי מיוצרי is the fundamental existential description of יצירת אדם, of an aware and torn humanity, not just a reaction to the push and pulls of the human condition, to the response to an exteriorized Creator and Drive. Just as יצרי means the יצר within, so does the יוצר mean the Creating Self within. One’s entire existential stance is separately defined by these two selves, and we note only the experienced implications, the strange desires that on the one hand are profoundly felt as essential within ourselves and yet on other occasions engender shouts of pain and embarrassment, a sense of utter incongruity. This is not a question of mood alone, or of mental control alone, or of זכירה in the simple sense. It is the entirety of self built of different levels of זכירה and the experience of אמונה in entirely different ways, and is as shocking as the Many Faces of Eve. All “would have beens” are irrelevant other than as provision of theoretical context for we live the past within the collapsed wave function, and only the electrical present is within the wave function itself, accounting for our strange sense of uniqueness in the “present” and the flow of time and the fact of בחירה Rabbi Weinberg 2026-05-20 09:45:36am Mindful Matrices - תמים תהיה provides the key to unlocking the multi-leveled thematic interactions in the parasha, where chiastic geometrical structures are woven into chiastic social structures, where road matrix is equivalent to intellectual holism and a parasha emerges which is a parasha of pure גאולה, parasha which is key to מלכות בית דוד וקנאת דואג, which is key to מקום המקדש, which separates the deeper ארץ ישראל from the rest of the earth in מלכות, עבודה, סמיכה, נביאות (MY) We recognize the פרשה as not just נחמה on חורבן but actually a vision of the totality of בניין which has not been achieved in the past –such that the כל צופיך מבשר טוב מלך אלקי"ך are reflected in the creation of the מלכות in שום תשים עליך מלך , the creation of נביאות in נביא יקים בקרבך כמוני , theקמת ועלית and the reconstruction of the תורה that was missing fromלשכת הגזית just as the לוחות הברית which were גזויות* -- that these things are related to specific vision of theפרשה itself which far from being logistic description of political structures of מלכות ושליטה instead are descriptions of the very mechanisms that lead to society that is שלם and that can achieve כי ירחיב השם אלקי"ך את גבולך specifically כאשר נשבע לאבותיך – which is the first time this is addressed! This changes our vision of מקום המקדש and וקמת ועלית which changes in many interwoven ways the actual mental and physical matrices of the society meant to become the אדם השלם which is ישראל! Rabbi Weinberg 2026-05-20 09:45:36am The Roots of Consciousness - The book of תוכחה requires the recognition that נמצא חוטא על עצמו and this is exactly what Rambam says is the meaning of ראה! Thus the לא נתן ה' לכם לב לדעת is a direct function of the עינים לראות. The roots of consciousness are created by the very perception of the potentialities that create the perceptual space for Choice. This is the ultimate goal of human freed om which is why המוציא אתכם מארץ מצרים is so important here (see Ramban on the closing of the Mo’adim). The nature of תקותך לדור דורים is precisely the קו that becomes one’s own with the connection to ראשית just as Moshe himself achieved his own upper layer identity. The change in the capacity of identity is why Rambam reverses the order of the לפניכם and the לפניך just as they are reversed in the ראה for ארץ ישראל! The freshness of נשמות חדשות may come into play even ex-post-facto! What was once extrapolation into the future while stuck in the Present has become living in the future where ראה stretching out becomes a presence always, changing experience and thought: the future is now. Assimilation and עקב עשיו is only ex-post facto, but ראה is forward, just as אב המון גויים does not mean ראש גויים but progenitor of all that is to come. Clearly it is not enough just to provide the עמוד החכמות כולם to be called an אב. עקב אשר שמר is the beginning of Avraham's career and it is from there we learn that he was three years old at the time. But he was then to become Yisrael, which is the path of the future and a new relationship to ארץ ישראל The self-contained momentousness of the electrical instant is infinitely more than flashbulb memory, it is the veritable creation of a universe of embedded נצח. The relationship of מצוי ראשון to our life/entity, is very similar as our own relationship to our life moments. שדר בחמשה עולמות ואמר שירה is so similar to the essential meaning of ברכי נפש״י, מי שיש בו חמשה דברים הללו. There is astonishing power to this idea, for we usually pretend that identity is emergent from the entirety of זכרון, conscious and subconscious. But in reality this is a mere matrix for identity, for the latter is a construct that profoundly involves choice of moments, even moments that are perceived at the Present as if they come from a different world, a different life. For all moments, ultimately, in the electric presence are by definition a "different life" to one who is aware, and there is no essential difference between the moment fifty years ago and the moment fifty seconds ago. It is the "I" which makes them into one just as the אהבה מסותרת של שכינה makes them one for the מצוי ראשון. This is why choice follows the subliminal, where we destroy the matrix of our potential identity through עקב which must then culminate in the Choice of Life in ראה. This is similar to Rambam’s description of the subliminal נרדמים טועים בהבלי הזמן culminating in the Choice of ראש השנה. In the same way that destruction of the עולם נזה matrix for Life, as Rambam's puts it in Teshuva 9, can so easily destroy and chance of containing עולם הבא. ראה is the same as Pinhas, who was ראה מעשה ונזכר הלכה, the same ראה נתתי לפניך היום ברכה וקללה, the same as ראה נתתי לפניכם החיים והמות, part of the experience of direct existential choice: this is you, just as your relationship to ארץ ישראל actually is you and you innermost choice. This may be a deeper element of why indeed Pinhas is so central to ירושה for only in the way that ארץ ישראל is a completion of perception of reality itself, of my own personal sense of self, is it possible to be a non-mechanical בר נחלה. This is a different level of understanding the words of Moshe at the gateway to ארץ ישראל, not as discussing what is possible there, or the laws binding there, or the nature of the relationship of מעשים to למען ירבו ימיכם as covenant externally, but as the deepest expression of what it means to be you. Rabbi Weinberg 2026-05-20 09:45:36am Devarim to Va'ethanan: Churban to Nehama - Rabbi Weinberg 2026-05-20 09:45:36am Meta-Pinhas - Rabbi Weinberg 2026-05-20 09:45:36am Meta-Pinhas - Rabbi Weinberg 2026-05-20 09:45:36am Meta Pinhas - Rabbi Weinberg 2026-05-20 09:45:36am Meta Pinhas - Rabbi Weinberg 2026-05-20 09:45:36am To Children of a Lesser God - The transition of משה רבינו to איש דברים that comes hand-in-hand with the contrast to בלעם, where he appears to have been unaware that this transition was ultimately innate but hidden within his very own original תפילה regarding בלעם in response to the עגל. Remarkably, the transition seems to have occurred at exactly the same point that his full growth into the בשגם הוא בשר which is what allowed him to destroy עוג מיתר הרפאים at this time, and is actually linked to his דברים through the אחרי הכותו את עוג. We begin with the commitment to the provision of a תורת לוחות שניים that can accommodate a ישראל sans עדיים which requires אהרון הכהן to do עבודת הקרבנות and is still closed to the secrets of חוקת התורה ופרה where his initial inquiry into טומאת מת is greeted with silence. The early vision of קרבנות is essentially based on the מורה נבוכים who sees it as part of the very same childhood that Moshe invokes to save Yisrael at the עגל, where he recognizes that Bilaam makes maintaining that state too dangerous because, on the surface, of רגע, but more deeply because of his challenge to the psychology that makes עגל possible, which is the אל המדבר פניו. The growth into איש דברים by definition requires a complete assimilation of בשר which to Moshe is of course meta-historical and reaches all the way back to the first appearance of בשר as an issue together with the בני האלהים and the מבול. In fact, this is the full equivalent of our own attempting to deal with an emergent self by simply ignoring the elements of בשר in our psyche-history, consigning them to mere matrix which has produced whatever it has produced. This results in a permanent disconnect, which Moshe deals with by refusing to allow the Devarim to fully reflect himself: לא איש דברים. This is the equivalent of being unable to see קרבנות as a path going back to ראשית of developing information and a specific expression of a Creation as it is, even as he explained that this was the only solution to the מלאכי השרת who asked at הר סיני, along with the original problem of the נפילים, precisely מה אנוש..תנה הודך. The hilarious reaction of Moshe with the מטה-נחש which is a problem להלכה in אפילו נחש כרוך Bilaam is here both כנגד משה וכנגד אהרן for as נביא he challenges Moshe, and as the bringer of a new meta-korban, he is not only able to envision a new sort of עבודה but is actually the one who both sees and creates משיח, for it was these 42 קרבנות which are the שם בן מ"ב אותיות (רבינו בחיי ברמז) which are the זכות לבלק ללידת רות בת עגלון בן בלק, which is amazingly the very basis for the fact that a lesser Torah is acceptable as מתוך שלא לשמה בא לשמה Rabbi Weinberg 2026-05-20 09:45:36am The Great Divide - Essentially a "built-in" hypocrisy of Creation itself, death in life, exactly as you felt the אדם כי ימות באוהל and as the להט החרב המתהפכת is built in, the deepest paradox we experience all the time in our own lives, and the more we see its extent the closer we get to tikun it touches upon the unavoidable לא יתבוששו issues and the compromises and breakdowns in each... The inherent vulnerability of such חוק makes it possible to be מבדיל בין אור לחושך - (the very nature of Humash Bemidbar!) and even to experience חושך as חושך; the vulnerability expressed by this חוק similar to מפני שאמרתי דבר הגון אלך ואמעיט את עצמי. The experience of רע מבפנים I would imagine that the actuality of suchחוק application in physical terms would also be highly experiential within בריאה and this is the area where you would get closer and closer to a shared experience from the fullness of the understanding of חוק in the light of such an event as this horror to what a נזרק עליו would experience . But anyone whose connection to such חוק was weaker, would experience the contradiction not as חיזוק התורה but as a human interprets hypocrisy... The anger about a wonderful life that suddenly turns to a diagnosis of cancer: How could you do this to me?? It is hypocritical, which is why it becomes it leads to a loss of אמונה. But nature is hypocritical until you get beyond assumptions to paradox. The contradictions of the grandeur and spirituality of one’s life to the banal. The deepest existential expression opens up the fact that it is always essentially the same, it is just that generally we try to cover it: “I have my issues”  Being shocked by your own hypocrisy  Only solution is not covering with “these are my issues” but recognizing the paradoxes of Creation and remaining יחיד just as Rambam sees all Consciousness as יחוד in us as well How does the learning of חוק become visceral? Only when it is רחוקה ממני  אני ישבתי על תלה- אני ישבתי על קברו  On a Devarim level, this should have been פ"רים and randomness being integrated through חוק and paradox, יען לא האמנתם בי is central to the parasha because the only way out of the hypocrisy and into the paradox is through צדיק באמונתו יחיה. But even though בכל בי"תי נאמ"ן there is still לא האמנתם ב"י because this was a call for הנהגת היחוד and not הנהגת משה וזעיר אנפין, in which case Rambam is absolutely correct. Being part of ביתי means the connection to אהרון והוד and thus relates the עשיית העגל של אהרון to the information of משה ונצח as its פרה for a much closer relationship than the simple fact of Moshe and Aharon’s death in this parasha. It also accounts for the death of אהרון in this יען לא האמנתם though on the surface Aharon has nothing to do with it! Parallel of פרה to מי מריבה Agenda kills context, but no agenda does not help without לעומת זה הדבר, which becomes randomeness and the equivalent of זה הופך ראשו לצד זה which is עטיו של נחש. The total נאמנות to self is the only way beyond the contradictions and hypocrisy that we see The נחש הנחושת to live vs פרה to escape טומאה both of which are paradoxes, is death vs. טומאה which is the equivalent of תשובה vs. כפרה  מים טהורים וטהרתם  The gift of קדושה  כפרה being out of our hand but part of the way that the world must be  being beyond paradox means an incorporation of the self which is the way the world is to you, out of loyalty to all the other possibilities but out of recognition that in the end I live  כפר"ה עלי על מיעוט הירח : accepting the innate paradox of a Creation that forces מיעוט על דבר הגון , of אדם כי ימות באהל (של תורה), of להט החרב המתהפכת Cows and calves? Totally local, just as חורבן וקרבנות , information and application, נצח והוד, אין צדיק בארץ אשר יעשה טוב ולא יחטא, כפרה על שמעתי את הירח, בוא ונחזיק טובה לאבותינו על שעשו את העגל, אין נח לאדם ועכשיו שנברא, on local levels paradox is experienced as hypocrisy, as a contradiction to אמונה and thus requires כפרה as the פרה own relationship to עגל. Rabbi Weinberg 2026-05-20 09:45:36am The Great Divide - Essentially a "built-in" hypocrisy of Creation itself, death in life, exactly as you felt the אדם כי ימות באוהל and as the להט החרב המתהפכת is built in, the deepest paradox we experience all the time in our own lives, and the more we see its extent the closer we get to tikun it touches upon the unavoidable לא יתבוששו issues and the compromises and breakdowns in each... The inherent vulnerability of such חוק makes it possible to be מבדיל בין אור לחושך - (the very nature of Humash Bemidbar!) and even to experience חושך as חושך; the vulnerability expressed by this חוק similar to מפני שאמרתי דבר הגון אלך ואמעיט את עצמי. The experience of רע מבפנים I would imagine that the actuality of suchחוק application in physical terms would also be highly experiential within בריאה and this is the area where you would get closer and closer to a shared experience from the fullness of the understanding of חוק in the light of such an event as this horror to what a נזרק עליו would experience . But anyone whose connection to such חוק was weaker, would experience the contradiction not as חיזוק התורה but as a human interprets hypocrisy... The anger about a wonderful life that suddenly turns to a diagnosis of cancer: How could you do this to me?? It is hypocritical, which is why it becomes it leads to a loss of אמונה. But nature is hypocritical until you get beyond assumptions to paradox. The contradictions of the grandeur and spirituality of one’s life to the banal. The deepest existential expression opens up the fact that it is always essentially the same, it is just that generally we try to cover it: “I have my issues”  Being shocked by your own hypocrisy  Only solution is not covering with “these are my issues” but recognizing the paradoxes of Creation and remaining יחיד just as Rambam sees all Consciousness as יחוד in us as well How does the learning of חוק become visceral? Only when it is רחוקה ממני  אני ישבתי על תלה- אני ישבתי על קברו  On a Devarim level, this should have been פ"רים and randomness being integrated through חוק and paradox, יען לא האמנתם בי is central to the parasha because the only way out of the hypocrisy and into the paradox is through צדיק באמונתו יחיה. But even though בכל בי"תי נאמ"ן there is still לא האמנתם ב"י because this was a call for הנהגת היחוד and not הנהגת משה וזעיר אנפין, in which case Rambam is absolutely correct. Being part of ביתי means the connection to אהרון והוד and thus relates the עשיית העגל של אהרון to the information of משה ונצח as its פרה for a much closer relationship than the simple fact of Moshe and Aharon’s death in this parasha. It also accounts for the death of אהרון in this יען לא האמנתם though on the surface Aharon has nothing to do with it! Parallel of פרה to מי מריבה Agenda kills context, but no agenda does not help without לעומת זה הדבר, which becomes randomeness and the equivalent of זה הופך ראשו לצד זה which is עטיו של נחש. The total נאמנות to self is the only way beyond the contradictions and hypocrisy that we see The נחש הנחושת to live vs פרה to escape טומאה both of which are paradoxes, is death vs. טומאה which is the equivalent of תשובה vs. כפרה  מים טהורים וטהרתם  The gift of קדושה  כפרה being out of our hand but part of the way that the world must be  being beyond paradox means an incorporation of the self which is the way the world is to you, out of loyalty to all the other possibilities but out of recognition that in the end I live  כפר"ה עלי על מיעוט הירח : accepting the innate paradox of a Creation that forces מיעוט על דבר הגון , of אדם כי ימות באהל (של תורה), of להט החרב המתהפכת Cows and calves? Totally local, just as חורבן וקרבנות , information and application, נצח והוד, אין צדיק בארץ אשר יעשה טוב ולא יחטא, כפרה על שמעתי את הירח, בוא ונחזיק טובה לאבותינו על שעשו את העגל, אין נח לאדם ועכשיו שנברא, on local levels paradox is experienced as hypocrisy, as a contradiction to אמונה and thus requires כפרה as the פרה own relationship to עגל. Rabbi Weinberg 2026-05-20 09:45:36am The Standard Model - In a new direction from previous years exploration of what קרח is doing in the nature of information, we focus this week on why what tis that he does despite the fact that it is so centered on הר סיני and כולם ראו וכולם שמעו אנכי השם אלקי"ך – how it could possibly be קיצוץ בנטיעות how it follows the misuse of information and the violence מרגליםwho seek to personalize what is it precisely that קרח in כולם קדושים does –and come to a new understanding of the Nimrodian context of קרח in being able to take the very war against נמרד in which אברהם אבינו is fighting שפה אחת ודברים אחדים is in favor of שבעים לשונות is יצב גבולות עמים in favor of those שבעים לשונות – take that battle and turn the search for truth the search for ובחרת בחיים into a search for נצחיות in which the individuals הוד has no place and believe that in הוד הנבראים there is greater meaning instead of recognizing that the destruction the specific information of the individuals story just as רוח והצלה is the specific ability of אסתר to act at this particular instant – in doing so he removes the שם of יעקב from ישראל he becomes the purveyor of the current standard model from עבודה from anything a person could do in which my specific insertion into the world of my specialness of my particular moment, any meaning that that could possibly have destroying therefore the path of ישראל the original הבדלה של מעשה בראשית meant to allow for the inimitable, destroying the ability to be מתפלל or for there to be any input of תשובה which is not about a vision but about people (רש"י ירמיהו) and inserting that the meaning of גן עדן is vectors that are there to provide for the survival of information that nobody cares about. Rabbi Weinberg 2026-05-20 09:45:36am The Standard Model - In a new direction from previous years exploration of what קרח is doing in the nature of information, we focus this week on why what tis that he does despite the fact that it is so centered on הר סיני and כולם ראו וכולם שמעו אנכי השם אלקי"ך – how it could possibly be קיצוץ בנטיעות how it follows the misuse of information and the violence מרגליםwho seek to personalize what is it precisely that קרח in כולם קדושים does –and come to a new understanding of the Nimrodian context of קרח in being able to take the very war against נמרד in which אברהם אבינו is fighting שפה אחת ודברים אחדים is in favor of שבעים לשונות is יצב גבולות עמים in favor of those שבעים לשונות – take that battle and turn the search for truth the search for ובחרת בחיים into a search for נצחיות in which the individuals הוד has no place and believe that in הוד הנבראים there is greater meaning instead of recognizing that the destruction the specific information of the individuals story just as רוח והצלה is the specific ability of אסתר to act at this particular instant – in doing so he removes the שם of יעקב from ישראל he becomes the purveyor of the current standard model from עבודה from anything a person could do in which my specific insertion into the world of my specialness of my particular moment, any meaning that that could possibly have destroying therefore the path of ישראל the original הבדלה של מעשה בראשית meant to allow for the inimitable, destroying the ability to be מתפלל or for there to be any input of תשובה which is not about a vision but about people (רש"י ירמיהו) and inserting that the meaning of גן עדן is vectors that are there to provide for the survival of information that nobody cares about. Rabbi Weinberg 2026-05-20 09:45:36am The Conning Tower - In this continuing saga of the process of Freedom which needs to be reconstructed with the loss of חירות על הלוחות, a process which began with the restoration of selfhood and boundaries in ויקרא and a ירד דודי לגנו on the first level, we need here to continue the story of the transition from הר סיני which is the transition into a life of oneself after הר סיני. The translation which began with כתינוק בורח represented the decline after the first stage of the expansion of the משכן into the מחנה and the individual נפקדים, and was dealt with last week in קברות התאוה and מתאוננים ומתלוננים and the loss of the אור המנורה and נשמתא into the black hole of need. Here we continue into the deeper hole of אביק ביה כמינות דמי. This is possibmhole only with the deep construction of a narrative which lies behind the נחש and the enterprise of מינות which is ultimately sexual, in both נחש and לא תתורו אחרי לבבכם ואחרי עיניכם, and is here addressed in לתור את הארץ and the מקושש עצים The Land of Response, the location of deepest integration of consciousness and matrix, is The Land of the Free, the City of Light, קרייה נאמנה, by definition. It, and true freedom itself, are both dependent on the complete faithfulness to developing Creation and the relationship of mind to the developing realities of the world as it presents itself, precisely as it must be to the Torah as she presents herself. The developing nature is both the only base for and the only key to this relationship, and is the foundation of freedom. Withdrawal into the darkness of a separate reality is to be the child of a lesser god, and maintaining separate reality is the battle against freedom and Light. Therefore, on the simplest level, the tool of anti-freedom is לשון הרע and warping ארץ ישראל with it would be “the end of the world” in the literal translation of the Zohar. לשון הרע is the defining paradigm of the need for גלות, clearly, and the מרגלים are the defining paradigm of לשון הרע. The special case of ריגול is expressed by Yosef in the need to hold on which allows a reconstruction of narrative, where all new facts are instantly aligned with the creation of a new history, the ultimate נכלי דתות which allows stealing, murder—all without the slightest personal hint of loss of integrity. (MY) Our theme continues with the recognition that חומש במדבר is coming post בהר בחוקותי to deal with the personal intimate questions which come from transition of הר סיני into "normal" human life; having addressed the existential/intellectual challenges of הר סיני we come here to the individual challenges of individuals living in ישראל and the challenges that affect him – after going from the expansion of מחנה in מדבר into individual lives, after coming from last week’s understanding how one person is meant to live along the light of מנורה as dealing with nature not as a black hole in which one must take but as experiencing life as light and his own attraction and relationship to things – we come this week to the central theme of הבדלה בין יוצאי מצרים לנכנסים לארץ! That הבדלה is inextricably linked to the nature of לשון הרע itself – which in turn is inextricably linked to the מרגלים which gives new insights into what לשון הרע can lead to – what we explore here is how is it that לשון הרע is so central to the loss of freedom and יציאת מצרים and changeover into ארץ ישראל : how it is part of the very experience of ישראל and prevents that experience – not a logistical problem but definitive problem – and what the differences is between הבדלה arrived at through the loss of an entire generation and construction of new paradigm despite bitter resistance—and the way in which the תורה and human freedom is meant to function and the recognition that paradigms are the path to freedom and that questions are invariably answers! In attempting to answer questions you end up engaging in essentially לשון הרע – this is one of the most important and central themes of modern life in which are faced all the time with questions that confuse with the assumption that they are questions instead of solutions (*science?) We therefore go into relationship of various themes: לתור את הארץ ולא תתורו, the connectedness of היש בה עץ and understanding of the damage of קוצץ בנטיעות , why the fruits of ארץ ישראל relate back to גן עדן, how ראשית ישראל is replaced with ראשית עריסותיכם—the other meaning of בשביל ישראל בשביל חלה שנקרא ראשית – the actual engagement in the earth its agriculture achievements and understanding how it is that the specific events in the פרשה and the relationships it has to not only the מרגלים but between the lines to נפילים – this becomes deeper artificial narratives histories and agendas that do not play a role in the תקוה של חוט השני. Rabbi Weinberg 2026-05-20 09:45:36am A Light Diet - The issue of Sinai was always עבודה בהר הזה and the שבועה לאברהם and therefore must be all about עבודה מאהבה and the terrors of love and loss, just as נדב ואביהו were a story of אהבה יתירה of הוסיפו אהבה על אהבה. The לא טוב לבדיך of יתרו and the לא טוב לבדו are thus intimately linked, and the solution for humanity is the primal nature of love that is embodied in sexual love, the only hope of the very מלאכי השרת who said מה אנוש = אנחנו מ"ה = תולה ארץ על בלימה who ultimately became the רפידים-נפילים who wanted more than anything the sexual love of בשגם הוא בשר and indeed saw that נשים could be had in any כלי בשר מכל אשר בחרו, which itself implied that they could have no primal connection. The play area between the אבן ספיר and the לוחות אבן on the one hand, and the שובו לכם לאהליכם on the other, is the ultimate answer to the מה אנו"ש כי תז"כרנו and includes all the whimsy of Moshe’s own answer: You are taking yourselves and Torah way too seriously, for to us it and the universe can exist only through play! Play is the only way that he universe can exist as a quantum bubble, for it is essentialy a שעשוע which is the closest that לשון הקודש can come to “virtual” in that it is שע for שע itself, and this is אין לך דבר (אדם) שאין לו שעה. So too are all the forces that lead to what we experience as the forms taken by Being essentially the play engeged in by זכרות ונקבות (in the Zohar’s sense of יעקב איש וביתו where the same מלאך is a male on one level and the ביתו for the level above. The משחק עם לויתן is whimsical and therefore would be inappropriate if it were female… Defining the nature of Yisrael identity, above and beyond the human identity defined in Besalach, just as all גירות is a search for new identity. This is the centrality of יתר"ו to סיני as רו"ת was central to Shavuot, both adding 606 to the שבע מצוות. The ongoing theme of כבדות and inertia, here transformed into a wave form, is a reflection of the חשמל and חיות רצוא ושב, for we too wanted דגלים. (MY) We see the פרשה on two levels and add this year above and beyond the nature of transition spoken about and the way that we have here not just portable civilization but מהלכים בין העומדים in the presence on earth בין אומות העולם, the traversing of מדבר העמים which is history here defined in the first moments of coming into being as a traveling nation as מהלכים This year we go into the way in which the פרשה addresses the underlying issues of הר סיני that lead to making the transition so problematic – so what was on הר סיני existential elements that were intellectual and were addressed by the story of the מחיצות and understanding of the nature of עבודה in ourselves as given in ויקרא and בהר בחוקותי . This פרשה has the issues more primal simple and immediate underlying הר סיני which made it possible for this transition to collapse into the rejection of מן into מתאוננים into the next פרשה of שלח and משכן meant to take the place of הר סיני here – therefore we concentrate here on the very same issues of גרות in new way vs. original גרות – the deaths here of those who were ויחזו את האלקי"ם ויאכלו וישתו but here it is in the 70 זקנים instead of נדב ואביהו – we concentrate on שובו לכם לאהלכם in one way with משה רבינו there in which everyone "wants that distance" and here in a sensual way Most importantly deal with the "threat" of הר סיני which was initially the threat expressed in תורה מצוות and presence of הקב"ה "impositions exteriorized" here in the simple diet of מן in which the אשה אשר נתת becomes the מן אשר נתת – the תורה, מצוות as אשה or the nature of Life as a whole being my context being my diet and אשר נתת עמדי that cannot tolerate it making sense because logistical sense chemical sense and scientific – it must be experiential sense the most horrific of situations where the most amazing things can collapse for the want of a watermelon – this is what happens in פרשה and therefore the תינוק childishness of things whether תינוק הבורח מבית הספר whether Jewish culture that focuses on pizza parlors French restaurants kitchen you have always dreamt of are the opposite of תורה and therefore this is the one thing משה רבינו "can't take" "just kill me" to have תורה reduced to book carried along to French restaurant the opposite of what it is meant to provide – the literal polarities of 2 בדים משה ואהרון נצח והוד life as completely different diet the essence! Rabbi Weinberg 2026-05-20 09:45:36am Indecent Exposure - The discordant energies on Har Sinai match those of the Sotah, the to-and-fro, the פנים – עורף dichotomy (appears in ער"פה-רות, in ביאת אדם – ביאת בהמה, in פנו אלי עורף ולא פנים) which is the reason that Sotah is so definitive of all the issues in the Malchut and the Bet Mikdash, the root of all relationship crisis: differentiating between the mechanical/psychological/evolutionary-driven givens and the core issue of existential identity. The difference between Ruth and Orpah is that very bifurcation embodied in two physically different identities. The end result is Megillat Ruth, which delineates the core issue of identification of Self as a give which exists in isolation and thus can be protected, or the self as incorporative, as all other “discrete” elements of the universe (a play on words with “discreet” which is the expression of צניעות which is the sense of vulnerability this imbues). The deep questions of the astounding impact of the differing choices of the two women serves to illuminate the issues in the choices of those who טינא יש בלבם, the threats to the מלכות who are on the side of Orpah, to wipe out the legitimacy of Malchut Bet Dovid, and Dovid is attempting to escape them when he meets Orpah herself who attempts to kill him: דואג, אחיתופל, ירבעם בן נבט. The core issue at the root of all existential choices is the personal experience of existence as בוששו, self-in-universe and thus endlessly and marvelously vulnerable, or the experience of ולא יתבוששו in which case everything is about the protection of self, of מי בראש, and the impossibility of risk. But risk is the essence of נעשה ונשמע and רות ובועז and a מלכות דלית ליה מגרמיה כלום. In order to be ישראל it is necessary to be the אדם שהתבושש and not continue the mechanical world of לא יתבוששו. This is why the סוטה ultimately is rewarded for recognizing that mechanics can only be destructive, and that all investment is meaningless if not issuing from לב. This is why the gemara traces the horrifying failure of the choices of ירבעם ואחיתופל ודואג to טינא היתה בלבם, and the dualism of רות-ערפה of אלי עורף ולא פנים becomes the essential expression of חירות and renewed הר סיני and why it specifically addresses the relationship between איש ואשתו which is הקב"ה וישראל and which is שמש ולבנה and מלכות ופרטים. The parasha is replete with the issues of Shavuot: י"ב נשיאים who are the embodiment of the tikkun of בועז וה' עמכם, the סוטה which is the תיקון העגל, the story of מנוח (his relationship to אבצן) the restoration the קול בהר סיני, the גר as the new member of the מחנה ישראל, and amazingly the entire source of real identity: תשובה ווידוי! But the centerpiece is actually סוטה which stands at the roots of חנה שמואל ומלכות-בנין בית המקדש-הר סיני ועגל and most importantly as the test of the relationship between the תהום and the מלכות. We make the mistake of believing that emotional commitment and passion and knowledge is somehow connected to the אדם as he or she is. But in reality, that is nothing but a higher order mechanics which can never satisfactorily impact the choices, which is why ירבעם fails, why אחיתופל is himself a סוטה who chokes to death. The Ruth vs Orpah issues are profound questions for human existence. The reason that the entire development of מלכות is linked to these borderline questions of יהודה ותמר- לוט ובנותיו – רות וערפה – אבישג השונמית – שמשון כאחד שבטי ישראל – לישועתך קויתי ה' ביעקב is because it is only the סוטה who achieves אפשיטנה ערומה to make the most basic choices of existential self: אלי or immortality and חירות. Choice, Dualism and Sota: Splitting the confusion of Har Sinai into two completely separate individuals, רות וערפה, in order to get to the bottom of the nature of the choice for or against הר סיני וכפה עליהם הר כגיגיגת allows us to recognize that פנים ולא עורף is the question, which is a mode of intercourse, and this טינא is the answer both to רבי יהודה and to all those who give up. Becoming a carrier: The central idea of עבודה לעבודה and carrying (משא-ישא במשא – נשיאים – שא ראש – עגלות לישא – אחיתופל וארון נישא בעגלה) is the challenge of accompaniment to a saga that spans existence as expressed in this universe, the only possibility of participation as an individual in the entirety of מלכות. This means that one’s own identity ultimately is tested as a סוטה—the test is not about what you loved or felt passionate about, but about your underlying reliability and faithfulness to the investment made in Existence. This was the power of Aharon and the nature of שמחה in the עבודה לעבודה which is the essence of לוי (see רבינו בחיי) Shaul in the end challenges Dovid through בגד and שמחה, but is proven to be trustworthy as בוגדיו when all is stripped away—the ultimate test of Sotah. Rabbi Weinberg 2026-05-20 09:45:36am דגול מרבבה - Rabbi Weinberg 2026-05-20 09:45:36am Freedom Jubilant - Rabbi Weinberg 2026-05-20 09:45:36am Shavuot Redux - We look at בחקתי as השלמה של ספר שלם that is meant to create the difference between קרי וקריאה: two different ways of relating not only to הקב"ה but to the entire בריאה and one's own being, and traces all the problems on הר סיני itself to a mistaken way in which we live that is open to happenstance --because of which we sense violation because happenstance means "this is not really about me", and because of which we get to the problems ofעגל ונדב ואביהו תפלת משה is the real source of the book: הלא בלכתך עמנו, requesting the end of relationships of קרי from point of view ofהקב"ה(cutting out ofבלעם )רגע אחד אעלה בקרבך וכליתיך – are directly dealt with in the ברית itself! When הקב"ה Says והתהלכתי בתוככם, that is the answer! ולא תגעל נפשי אתכם that is the answer to רגע אחד! We see that in the ברית itself we are addressing תפלתו של משה -- which means that תפלת משה request not simply for patience, not to make הקב"ה part of the process, but to redefine what the nature of ברית is meant to be and thereby to allow approaching הר סיני from completely new point of view! That we relate to יום ירושלים the beginning of the recent sense of quickening and תיקון of recognizing in the discovery of self as ארץ חפץ and entity of קדושה!. Rabbi Weinberg 2026-05-20 09:45:36am Sacred Kiss - The new level of קדושה that allows חילול provides a vision of reality in which the givens are now seen to be themselves extensions of the meaning of the original קדושה and the אור הגנוז which is why both זוהר and רמח"ל open with the issue of מיתת נשיקה where there is no השחתה. This now reconstructs the entire vision of the post נד"ו story to bring it full circle and explains at last why the שמיני is related to the שביעי and טוב שם משמן טוב and to תן חלק לשבעה וגם לשמונה back at ברית מילה where nature and the givens of קדושה and טומאה are interrelated. This is the reason that we can have confusion early on about the use of the wordטומאה for אכילה which now becomes embedded in the strange פסוק regarding נבילה וטריפה both in the הפטרה and in the פרשה itself. The use of שבת for the קדושת המועדים is similar to the usage of proper כלים for זרע or שולחן הטהור for making usable לחם. (NS) We examine the way in which this parasha brings full circle to a conclusion of the acts of נדב ואביהו. This is not simply a conclusion to the story of the משכן which is completed here along with the מנורה and the שולחן, but this goes all the way back to the elements of הר סיני that were openly destroyed through נדב ואביהו and even more perniciously in the same issue of the כפה עליהם הר כגיגית. We focused on the elements of this parasha that even though it is a closure to קדושים תהיו make it so completely different: in its introducing the nature of חלל which is so starkly different than the direct טומאה וטהרה boundaries of אחרי מות and the relationship-oriented מצות of קדושים תהיו and we see why is it that חלל and קדושה are simply two sides of the same coin. In investigating this we find how it is that the sacred ends up being a function of the nature of נשיקה, of boundary conditions, and as Ramchal points out, we come to understand that there are two levels of קדושה seen through important hints in the parasha that deal with the nature of שבת and מועד, the shocking way in which כהנים are suddenly involved both in the הפטורה and the parasha in נבלה וטריפה, and the way in which the זוהר focuses on לא יחלל זרעו בעמיו as relating to everybody’s זרע. All of this leads us to a new understanding of the nature of our relationship to the אור הגנוז and the creation of the sacred within the world. Rabbi Weinberg 2026-05-20 09:45:36am Ender's Game - Havdala is central to both טהרה and קדושה, but the terminus of the post נדב ואביהו process in issues that seem less subtle in terms of such הבדלה as the essence of קדושה, or the degeneration of הבדלה which was initially כחוט השערה back in שמיני and now are the thickness of a wall, or that involved molecular processes in תזריע and here in problems of incest seem quite gross in comparison, is a disturbing trend. In reality, however, the broader the range of phenomena to be incorporated in fundamental discretion and theory, the more powerful the true הבדלה, such that expansion is the opposite of loss of discretion. It is only where the extensions are provided with arbitrary or subjective definition that they lack meaning, such as תועבה for relationships, or black and white definitions of things as the words of Torah or halacha. Rabbi Weinberg 2026-05-20 09:45:36am Lost for Words - We look at קבוצותיו טלטלים to define what the specific placement and context – the curliness of the תורה – and how it defines this פרשה; and find that the issues of יצירה, גבולות, שמי ושמיני,שביעי are all part of a theme that cuts through the end of the actual ברית and re-description of יצירה in terms of שביעית ושמיני as רמב"ן points out in the end of the book as a whole– which relates back to קרי in the ברית, in the פרשה itself (זב זבות וקרי [*נדה]) and even in the הפטרה: כי מקרה הוא לא טהור, החצי ממך the constant allowing for the placement of רע in the process of Good. We look into the new elements of how יום השמיני relates to both מכוון ארחותיו(רמב"ם) – and יום השמיני that allows post evolution mutation and the rapid development of issues that becomeרוח ממללא של אדם as conscious being not simply speaking being: The דברים גדולים ונפלאות (רמב"ם) that can lead to destruction in the world is לא הלכתי בנפלאות וגדלות ממני of דוד – which becomes the description in רבנו בחיי: דבר בעתו מה טוב the recognition that consciousness and experience has embedded within it – in the same way that בריאה has embedded within it – the totality of information from within which it draws and expressed as דבר בעתו מה טוב – so too is the human experience itself an outgrowth of the amazingly information-rich level that "triggers consciousness" and allows for our experiencing things so long as there is no attempt to utilize the experiences by reducing them to words rituals or locale in how we define the experience! In living this way we discover something beyond the aesthetics, beyond simple תפארת, something which touches directly on יצירה and the place of אדם ביצירה: the source of כפרה למחוסרי כפרה that the פרשה concentrates on, a result of the attempt of נדב ואביהו to bring a "perfection" which wasn't to be. Rabbi Weinberg 2026-05-20 09:45:36am Lost for Words - We look at קבוצותיו טלטלים to define what the specific placement and context – the curliness of the תורה – and how it defines this פרשה; and find that the issues of יצירה, גבולות, שמי ושמיני,שביעי are all part of a theme that cuts through the end of the actual ברית and re-description of יצירה in terms of שביעית ושמיני as רמב"ן points out in the end of the book as a whole– which relates back to קרי in the ברית, in the פרשה itself (זב זבות וקרי [*נדה]) and even in the הפטרה: כי מקרה הוא לא טהור, החצי ממך the constant allowing for the placement of רע in the process of Good. We look into the new elements of how יום השמיני relates to both מכוון ארחותיו(רמב"ם) – and יום השמיני that allows post evolution mutation and the rapid development of issues that becomeרוח ממללא של אדם as conscious being not simply speaking being: The דברים גדולים ונפלאות (רמב"ם) that can lead to destruction in the world is לא הלכתי בנפלאות וגדלות ממני of דוד – which becomes the description in רבנו בחיי: דבר בעתו מה טוב the recognition that consciousness and experience has embedded within it – in the same way that בריאה has embedded within it – the totality of information from within which it draws and expressed as דבר בעתו מה טוב – so too is the human experience itself an outgrowth of the amazingly information-rich level that "triggers consciousness" and allows for our experiencing things so long as there is no attempt to utilize the experiences by reducing them to words rituals or locale in how we define the experience! In living this way we discover something beyond the aesthetics, beyond simple תפארת, something which touches directly on יצירה and the place of אדם ביצירה: the source of כפרה למחוסרי כפרה that the פרשה concentrates on, a result of the attempt of נדב ואביהו to bring a "perfection" which wasn't to be. Rabbi Weinberg 2026-05-20 09:45:36am Moments Interrupted - This week’s shiur on Shemini, coinciding with Ne’ilat Pesach, presents a contradiction. If the essence of life is play – i.e., not taking one’s self seriously – then how can there be true freedom, if the very nature of free choice entails serious consequences? Indeed, Nadav and Avihu were – literally – “playing with fire,” and look what happened to them! The contradiction evaporates if we consider the context within which the rules of the game are played. Is the game personal, in which the consequences are associated with guilt? Or is the game intimate, in which the consequences are associated with vulnerability (busha)? The Haggadah is unfinished, because the game is still going on…. “One who takes himself seriously takes everything personally. One who relates to the nature of the way the Universe is, seeks to participate intimately. Anything personal to him is abhorrent. Why would I want to involve myself in something that’s personal to me?? The more intimate something is, the more alive it is, the more real it is, the more an experience of Dayenu it is…Every moment that ever existed is accessible to one who is an intimate lover.” Rabbi Weinberg 2026-05-20 09:45:36am Eternity Moments - The oscillations at הר סיני between the דיבור אלוקים and the שובו לכם לאהליכם which have become embedded in the biology of the Mishkan material technology and its ונועדתי here reach a restatement of the human condition that touches on the discovery of אשה through בהמה in זאת הפע"ם and the original rejection of the נתינת אלוקים in האשה אשר נתת which became the אשת חיל אשר נתת לי and כפה עליהם הר כגיגית. And it remains a contradiction between זאת הפעם-רגע ובלעם and עשיית נפלאות – נפלאת אהבתך, where the שלש פעמי"ם are said by the אתון to בלעם as a reminder of the true potential of רגע as פעם. The conclusion of the break from ככלותו לדבר אתו that ended with the עלובה כלה and the לך רד, to the חתן who must now await being called by the שכינה to be invited before entering, is the parasha that serves as both זכור in a regular year and החדוש in a leap year, the former an incorporation of the past and the latter the introduction of the future, is also a parasha that here represents both Shabbat—from ששת ימי בראשית—and Rosh Chodesh, the creation of the new, is also a parasha that concludes הר סיני in transforming Torah from a דיוגטמא במדינה to an active, dynamic system of law באהל מועד, is the parasha that makes the given בית אמי at Sinai into חדר הורתי for the חידוש of הוראה and סנהדרין, is a parasha that relates the newness of עבודה in the moment to the אוהל מועד of Torah and Mishna in the absolute; is a parasha that integrates תורה of totality to עבודה of the moment; is a parasha whose haftara proclaims in ברכות דף יג/א that אל תזכרו ראשונות וקדמוניות אל תתבוננו אל תזכרו ראשונות זה שעבוד מלכיות וקדמוניות אל תתבוננו זו יציאת מצרים הנני עושה חדשה עתה תצמח תני רב יוסף זו מלחמת גוג ומגוג is a parasha that contrasts the momentary רגע and קרי of בלעם with the permanence of קריאה. There is no greater בלעם type דיוק in רגע than סוד העיבור and its חלקים! As such it is the parasha that must address the two different terms of human experience, the intensity of the “Wow!” moments that are די, the יש קונה עולמו בשעה אחת, and the long-term relationships which are בכמה שנים. The intense difference between Moments that exist in ‫נצח‬ and Relationships that exist in ‫נצח‬. The ‫די‬ of a moment, of love, of beauty, is what it is, forever. But only what it is. It cannot carry its movement forever, its potential forever, its actual growing and developing reality forever. This is the meaning of ‫צדיקים גם לע"ל אין להם מנוחה- מחיל אל חיל‬ and implies that the most one can carry away from life, other than actual ‫ברית‬ relationships which can only be ‫איש ואשתו‬, are a series of moments. The beautiful beloved can be fully experienced in the moment, and in that moment forever, but will always be for you that very instant of unique moment. There is no future and no guarantee that there will be another moment in the series—and even if there will be many millions of moments they will all be amazing but amazing as what they are. The relationship can be ‫כקריעת ים סוף‬ but includes a ‫ויאמינו‬ and a ‫חולדה ובור‬ component that is forever. There may be no moment, but there is a forever. In this sense the two elements of ‫נצח‬ are opposites. For where moments become dedicated and fill ‫נצח‬, it is ‫נצח‬ that dedicates and fills relationships—even makes them possible‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬‬ The Reciprocity between the two is the reciprocity between the מי כמוני קורא-קורא הדורות מראש and the אדם כי יקריב-ויקרא אדם שמות The two same-sex relationships that are essential to the מלכות, דוד–יונתן and רות–נעמי. These are examples from both sexes, as the way in which each one works is essentially different. In both cases, the פירוד is built in. דוד contrasts the במותם לא נפרדו with his own loss of יונתן, and we spoke about the way that דוד has to offer יונתן the chance to murder him in the middle of all this perfection, because there is the recognition that it really is built of נעימות. Moments do not create a reality. Sack’s description of the individual who doesn’t have a memory, and the nun’s comment to him of how can he doubt that he has a soul as he was able to pray, is a completely different relationship than נעימות; this has to do more with עולם הבה, with pure existence, rather than the moments of a life. The integration of these two things is conceivable, but the very fact that they can be so easily separated means that these are two completely different phenomena that might be integrated. But it has to be integrated within something that is different, something that is higher; this is the ברית of your life itself, this is the צדיק באמונתו יחיה. It’s clear that a person without this thread of צדיק באמונתו יחיה and exists only as moments is dangerous, as he is a בלעם, lacking in the fundamental integration of the thing that makes me me. But how do the moments relate to this נאמנות? This is the equivalent of עבודה without Torah. Moshe as the anti-בלעם which is the essence of ויקר-א is the outgrowth of pure נצח Rabbi Weinberg 2026-05-20 09:45:36am Sinai's Dayenu and Precursive Yearnings - The Warmest place on Earth is, surprisingly, the terror of Sinai once שמיעה is possible through משפטים, for it is there that we discover that this is what we have been waiting for all our lives as the conclusion to an entire meta-time of חדשים בעיניך, of יערב לכם מכאן ולהבא, of suddenly understanding one’s own past through the ספר הברית. Rashi describes a thoroughly anachronistic מעמד הר סיני which is part of the midrash החכמה מאין תמצא in terms of spatial confusion as well. This compounds the problem raised by משך חכמה interpretation of בחודש השלישי as signifying a completely new book, for it seems to signal a discontinuity, in which the elements of דרך ארץ ought to be transcended. Recognizing that אִלוּ קֵרְבָנוּ לִפְנֵי הַר סִינַי, וְלא נַתַן לָנוּ אֶת הַתּורָה. דַּיֵינוּ is a true description of something that has changed fundamentally. (MY) Here is a radical new understanding of how רש"י understands not just אין מוקדם או מאוחר בתורה that is involved in this פרשה, but rather a completely anachronistic structure of קבלת התורה itself, which ties into the מדרש that קבלת התורה was non-spatial. Because of this רש"י has a completely new understanding of ספר הברית which forces us to reconsider what the true meaning of משפטים are: how they differ from דרך ארץ, and how the entire structure beginning with יתרו and his stress on דרץ ארץ comes to end here with משפטים and then with a concern for the development of ארץ ישראל entirely in what seems to be terms of דרך ארץ -- that is to say a protected area in which we need to grow gradually into ourselves. This שיעור suggests that in רש"י’s vision, the warmest place on earth is in fact the place that we until now in פרשת יתרו we thought the most problematic place on earth a place that people could seemingly not survive in for more than minutes כפה עליהם הר כגיגית . All the future of קיימו וקבלו –the ultimate developments of תורה that allows us not only to literally sink our teeth intoכשלחן ערוך , but that allows us to appreciate our precursors that we did not even think were there, allows us to see all of our previous behavior and history as connected profoundly to what ultimately becomes ourselves – all of this is משפטים and changes completely the patience that we have for the situations we כלל ישראל are in and also the recognition that when we get to the real thing it is clearly discussing that which we always dreamt of having: not the discussion but as the רמב"ם puts it להכיר: to recognize that which we were always looking for! Rabbi Weinberg 2026-05-20 09:45:36am Oscillations: Between a Rock and a Hard Place - The issue of Sinai was always עבודה בהר הזה and the שבועה לאברהם and therefore must be all about עבודה מאהבה and the terrors of love and loss, just as נדב ואביהו were a story of אהבה יתירה of הוסיפו אהבה על אהבה. The לא טוב לבדיך of יתרו and the לא טוב לבדו are thus intimately linked, and the solution for humanity is the primal nature of love that is embodied in sexual love, the only hope of the very מלאכי השרת who said מה אנוש = אנחנו מ"ה = תולה ארץ על בלימה who ultimately became the רפידים-נפילים who wanted more than anything the sexual love of בשגם הוא בשר and indeed saw that נשים could be had in any כלי בשר מכל אשר בחרו, which itself implied that they could have no primal connection. The play area between the אבן ספיר and the לוחות אבן on the one hand, and the שובו לכם לאהליכם on the other, is the ultimate answer to the מה אנו"ש כי תז"כרנו and includes all the whimsy of Moshe’s own answer: You are taking yourselves and Torah way too seriously, for to us it and the universe can exist only through play! Play is the only way that he universe can exist as a quantum bubble, for it is essentialy a שעשוע which is the closest that לשון הקודש can come to “virtual” in that it is שע for שע itself, and this is אין לך דבר (אדם) שאין לו שעה. So too are all the forces that lead to what we experience as the forms taken by Being essentially the play engeged in by זכרות ונקבות (in the Zohar’s sense of יעקב איש וביתו where the same מלאך is a male on one level and the ביתו for the level above. The משחק עם לויתן is whimsical and therefore would be inappropriate if it were female… Defining the nature of Yisrael identity, above and beyond the human identity defined in Besalach, just as all גירות is a search for new identity. This is the centrality of יתר"ו to סיני as רו"ת was central to Shavuot, both adding 606 to the שבע מצוות. The ongoing theme of כבדות and inertia, here transformed into a wave form, is a reflection of the חשמל and חיות רצוא ושב, for we too wanted דגלים. Rabbi Weinberg 2026-05-20 09:45:36am Containment and Potential - The theme of Beshalach focuses on the concept of existential transition. Which translates here into the stages of the fear of liberty, the questioning of the nature of Freedom itself, whether there is meaning whether there is context and therefore it becomes a Parasha that represents transition on every level, transition on the national level transition into freedom on a human level ultimately the history of this planet transition on an individual level of being able to interrelate the aspects of ones context to the text of one’s life to the particular elements of one’s life and it turns out that it very much relates to the experience that we have of our biological roots the continued presence of the vessel of femininity with in our lives and the goals we have of Olam Habbah and the way they relate to the events of our lives themselves. (BW) This fourth parasha of the ge'ulah deals with something much more subtle than the others. Beshalach focuses on the concept of existential transition, which translates into stages progressing from the fear of liberty, to the question of the nature of freedom, to whether there is meaning, whether there is context. Therefore, this parasha represents transition on every level – in terms of the nation, human history, and the life of every individual – i.e., being able to interrelate the context of one's life to the text of one's life. This shiur presents a new model of how our biological roots and the continued presence of femininity in our lives relates to Olam Habah, and creates a vessel for randomness and the particular events of our lives. We discover how this model differs from Western perspectives and the approach of Bilaam. Rabbi Weinberg 2026-05-20 09:45:36am A Tree Grows in Brooklyn - Understanding את יעקב and its implications for all the גלויות as the Zohar shows, cannot be merely a way of saying “Don’t worry, God still cares about you!” because that gives no reality to the presence of the מחנות המלאכים particularly in the location of גלות. It must mean that the circumstances of גלות impose no real change in the nature of existence, which on the level of the nation remain the same as it would be for an individual who goes through various עתים in his life but all are Life. The real nature of Life is the intimacy of the Rambam’s הכל לעומת זה הדבר , the fact that as an אדם I must achieve the integration of דעת and discovery of the שכינה as intimacy, and that leads one to the discovery of the need for Yisrael, not the other way around. This is why the actual physical ברית מילה was ignored in מצרים but not the real meaning of ברית which is purely genital as the Zohar points out: commitment to no insertion into a רשות אחרת and no sacrificing of fetal life, all this despite the fact that there was no physical circumcision ברית! Thus no matter what the local conditions are, the same Life proceeds with the same context of שכינה! The ירידת מחנות שכינה to מצרים – בבל – ואדום which is so central in the Zohar is remarkably what הקב"ה finds necessary to tell Moshe in אקיה אשר אקיה in precisely this way: I will also be with them in בבל and אדום! The rejection by Moshe of that שם and the response of יפה אמרת וגו' is precisely why the גאולה cannot proceed, for you are unable to relate to the intimacy of life as it is, which is implied by the reality of the מחנות שכינה going with you. The יפה אמרת ultimately becomes the עתה תראה, for it implies that indeed בני ישראל are less interested in the underlying intimacy of the life of אדם who is the מכיר, the לידע את השם בלבד with which the process was triggered without anyone knowing of universals, or keeping ברית מילה as an act, as וידע אלקים, but instead wanted more the path of idealism, of belief in “something bigger than myself”, in the geopolitical and historical presence of the grand ישראל. For there is more to that choice than just choosing the easy way out—one wants something “bigger than oneself” because it is more trustworthy than just the I, and therein lies its true disaster for it is based on קנאה on taking existence from elsewhere. In reality, one must first believe in Being, as originally the Zohar describes the commitment to pure reproduction, and then the discovery of Yisrael comes naturally, The moment there was a פקוד יםפקוד there was the danger of loss of that intimate life, just as happened with the creation of the State of Israel, and Moshe confirms it here by insisting that דיה לצרה בשעתה. He should no longer have complained about הצל לא הצלת את עמל when he himself pointed out that they are not ready! Rabbi Weinberg 2026-05-20 09:45:36am Embedded Bedrock: Dreams of a Final Beginning - The relationship of בראשית to the moment of this השלמה is expressed not only in the Zohar’s description of the עמידה but in the קויתי השם which רמח"ל sees as the equivalent of בראשית=תקוה and in the ברכות which are the continuation of ברכות השם לעולם. Though the ברכות of Moshe and דוד are viewed as continuations, truth is that Creation is involved in the type of Berachot that constrain, whereas Moshe’s berachot are unique in being only expansive, which means that they are post-Creation. The closing of the period of אל שדי in all the issues from Creation is equivalent to the development of Historical Consciousness. All of Ya’akov’s berachot were given to him as א-ל שד-י and only Creation and מילה were that way. Indeed later we are told וארא אל האבות בא-ל שד-י and that is the point of Rashi, that it is an element of Avot. All of the Beginning is a story of תערובת from the moment that the עורב refuses to leave the תיבה after תשמיש בתיבה, a story whose primal roots are in the original הבדלת אור וחושך and then the hell of ויבדל אלוקים that created מחלוקת. The אבות cannot solve it until Yaakov for all of them had תערובת בזרעם and as long as there was מחלוקת ביניהם there was no חיבור of ייחוד תתאה ויחוד עילאה and only in ויחי does Ya’akov complete the שמע with ברוך שם which redefines קריאת שמע על המט"ה. Just as נח searched for the lowest world through יצר and drunkenness with יחור גן עדן so too is the מטה of Ya’akov a story of the lowest, in which Yosef and יצר must be the operating factor in עולם הזה such that the purely sexual of עולם הזה is the only possible tikkun of integration, which here becomes the bed, then the חדר המטות of the מקדש, the בית מלוני, קצר המצע מהשתרע – שיר השירים – עלי יניח צדיק ראשו - and this is why the בלבל יצועי אביו was so incredibly devastating. Only the integration of מטתו שלמה solves תערובת of פסול ורשע (as Rashi puts it) and thus closing the gap that the גיד הנשה left requires the אסיפה אל המטה of the רגליים along with all history. This requires the consolidation of the למטה with the עליון, the closing of the סולם, the קדושה which allows the lovemaking to the יעקב on the כסא הכבוד. Rabbi Weinberg 2026-05-20 09:45:36am Primal Face-Off - This is the parasha of resolution, but not for Yosef and brothers—for Ya’akov, who at last comes into his own because of the clear-cut definitions of נצח והוד and the המלכים נועדו עברו יחדו. This is the end of the story of the גיד הנשה for both legs and the source of Purim and Chanuka. The complete collapse of Yosef’s plot, meant to trigger their self-discovery as a solution that would imply how correct he was all along in his dreams and plans. Instead, his identity becomes a mere “ace-up-his-sleeve” that he has to expose just to avoid being trounced! And Yehuda draws out far more than he suspected—he is exposed as being self involved all along with his big plans that do not matter in the greater scheme of things, and are inexcusable in the day to day pain they have caused while he was busy combing his hair and forgetting כל בית אבי; seen to be interested in the immediacy of events instead of the כל הימים of Yehuda that re-define history, making the country of Yehuda/Binyamin the essence of Yisrael; seen as being self-satisfied while Yehuda has been going through the hells of וירד יהודה – מות ער ואונן – תמר וצדקה ממני – צער אביו. In fact, remarkably, Yosef’s entire behavior could be just as well explained by his having amorous intent towards Binyamin as by his being Yosef, which is not only the reason that they are not to blame for not seeing, as if they are מרגלים, but is also an indictment of what he is. Yosef is reduced to defining his entire history as being a pawn for the use of מחייה for them—and this is achieved through Yehuda’s maneuvering him into a position of לא יכול להתאפק, for he was simply too turned on to be able to stop! Cat Steven’s “I can’t hold it in, gotta let it out!” as the Zohar sees it. They played him as יסוד as a typical male, with his emotional commitments and immediacies and tears and romance, a true Rachel-boy, while all along the real work was being done by the Leah-boys, the feminine מלכות, who were committed long term as ערב and the גלי מסכתא which was where the real הוראה comes from. This is why they feel that Yosef is all about עגל and about the homosexual, what פוטיפרע dreamed of as well. This is why only the עגלות which are the תיקון of עגל and bind the נשיאים together (two must bring one) and define לוי and take the place of the עגל לא לומד which is אפרים are the way that Ya’akov can truly respond at last. He blames himself for the loss of לויה-לוי, and for grooming Yosef as the sexual engine he is which leads to such difficulties before צדיק יסוד עולם can be properly present. In a sense, then, they can say “We were right all along about you…you love the bright lights and can respond to what you are called upon to do with great flair and awareness of whatever you know and sense, but you cannot be trusted to define what the world must become and to do the painful work of making it happen step by step.” Ya’akov here reaches the חלק that enables him at last to return to אלקי אביו יצחק and to attain the very שלמים-שלום that Yosef was מרמז to with עלו לשלום אל אביכם, but this is something that can only happen with both תיקונים נצח והוד and this is why the entire period is involved in this dual-tikkun of קץ גאולה one which is פורים ושחר and the other which is חנוכה וחושך יון. The two elements are actually the two elements of תפארת herself, and Ya’akov is dependent on the ואת יהודה שלח לפניו להורות. This is because there is a bi-directional relationship of informing the instant with all of Creation, and informing all of Creation with the power of the response of the moment. The former is נצח and the latter in הוד. The former is exciting, sexy, Esther-like, full of pregnant meaning and joy and even craziness; the latter is plodding and difficult, demands great הבדלה and long term staying power. The dangers of the כהני החשמונאים acting in a Yosef-like fashion and not restoring the מלכות ליהודה is a danger that destroys חנוכה (Ramban). But the danger to Yehuda in ערבות is also that he becomes bound to the process of taking responsibility with the same attitude of לאה and womanhood, which destroys הוראה in a Kolel-like endless unapplicable non-reality. This is why he was לא היה יכול לאסוקי שמעתתא אליבא דהילכתא This is the moment כי הנה המלכים נועדו which defines the two ממלכות for all time until the עץ יוסף ועץ יהודה finally join in עבדי דוד. There is no resolution here, as we see from the continued breakdown in trust in the נזיר אחיו, the אולי ישתמנו, the לגור בארץ באנו, the רועה צאן היו עבדיך, and the very fact that יהודה שלח להורות. It is wrong to see the sale per se as a central theme—indeed Yosef works to get them to ignore it, in the sense that they only did what was necessary to achieve the end of כלכל for the world and the future of Yisrael. That is why there is never any real discussion of the issue, for they still feel that the initial differences are painfully present in style and content of thinking. The long term as a function of language, and that is the theme of everything from the translation of Ptolemy to the יציאת מצרים and its language elements. It is ערבות which in the end creates ברית-מלכות-תורה וערבין- ירושה וירדן, and only such ערבות cures the תערובות of גיד הנשה. In this sense the אור הגנוז which can be both אור וחושך בערבוביה and perfect הבדלה which separates the אור וחושך of the other light are deeply interrelated and complementary. Rabbi Weinberg 2026-05-20 09:45:36am Personal to Intimate - Discovering the freedom of the intimate instead of the personal was what was necessary to escape the wiles of אשת פוטיפרע and why Yosef insisted on ברית מילה as a universal commonality to be able to relate to רוחי instead of to עכו"ם qua עכו"ם which was the הוספת אות משמו that גבריאל granted, enabling him to speak to everyone through that additional אות בקדושת השם. Rabbi Weinberg 2026-05-20 09:45:36am Personal to Intimate - Discovering the freedom of the intimate instead of the personal was what was necessary to escape the wiles of אשת פוטיפרע and why Yosef insisted on ברית מילה as a universal commonality to be able to relate to רוחי instead of to עכו"ם qua עכו"ם which was the הוספת אות משמו that גבריאל granted, enabling him to speak to everyone through that additional אות בקדושת השם. Rabbi Weinberg 2026-05-20 09:45:36am The Deepening - Rabbi Weinberg 2026-05-20 09:45:36am The Deepening - Rabbi Weinberg 2026-05-20 09:45:36am Explosive Beauty - The next step in the discovery of the true meaning of מקום where we left יצחק is not only the full discovery of ויפגע ב(ה)מקום but the deeper recognition that ויצא teaches the self-awareness that יציאת צדיק מן המקום עושה רושם. As such, a מקום can never be recourse to alienation as it is enlivened only by your own self! In recognizing this one becomes not simply an appreciator of beauty, which can itself serve the cause of alienation, but gains the תפארת of knowing that beauty within himself, to be beautiful is to be connected through beauty. This is the true power of love and its connection to אמת, for only thus is one capable of seeing in תפארת more than what lies in the eyes of the beholder. This is why the question of נביאות, dreams, תרפים, and בלעם himself as קוסם/נביא is part of the story of רמאות and לא הביט און ביעק"ב. The only difference between נביאות וקסמים – ניחוש – בעלי הכוחות ההם is same as the difference between perceiving beauty and being beautiful. In the former, one only stumbles across beauty even when one seeks it, as in אולי יקרה אלהים לפני; where in the other, one is in touch with the nature of the same beauty that inspires בצלאל-מקום-מקדש which is the nature of Creation itself, and the יופיו של עולם, and ניות. All connection to Other in love must come from such beauty, and without it we are left with mechanics, religion, and rape: עשו. The powers of the תרפים are not ultimately different than the powers of חלום יעקב until he can fulfill his own נדר of אם יהיה אלהים עמדי ושמרני. The fear of אל תירא עבדי יעקב is no different than the joy he experiences after the הבטחה when he is ready to tackle to world, and is what we say after הבדלה and leaving the security of the very שבת where יעקב ובניו ינוחו בה. This is the willingness to engage even where there is nothing that ultimately can be done in the short time, and he learns to be still in שכם and in יוסף and with delaying the ברכות for thousands of years  The fear is the total openness to the אשרי אדם מפחד תמיד, the true מקור of the בית המקדש where the dreams of sleep are more real than awakedness and the potentialities of the subconscious are more important than the assumed אנוכי which turns out never to have been known: ואנוכי לא ידעתי The only way that יעקב can actually become עשו, can actually win from לבן, can inherit the עקב, can learn the love of רחל specifically through לאה (ויאהב גם רחל מ'לאה בדומה ליתרון החכמה מן הסכלות!) , is through the full extension of his space into these distances, just as he does in ריח בוגדי"ו, just as his זרע is the עפר הארץ, just as his very body becomes the כיבוש of what lies beneath it literally, just as his ופרצת becomes the ויפרוץ of לבן himself and is true פרצה. This was the message of רבקה to him with the amazing words: למה אשכל שניכם ביום אחד. In order to bring out how relatively unimportant is the reality to the relationship, the Torah goes out of its way to declare victory only as Lavan disappointedly walks away from the תרפים which were right in front of his eyes! True מלכות is the conclusion of this process, where the יציאה לחו"ל is transformed into a יציאה לא"י in exactly the same words: ותצא האשה with exactly the same connotation: מלמד שיציאת צדיק מן המקום עושה רושם, just as the two מחניים serve to set off the story of גלות. Rabbi Weinberg 2026-05-20 09:45:36am Alienation at the Doorway to Paradise - We examine the actual impact of גבורה מדת הדין ויצחק אבינו, which is really what our פרשה is coming to address even if on the surface it appears that it was just about the manipulation of יצחק ומדת הדין and seems to leave us in doubt about the outcome and with millennia-long problems of resolving the very issues that יצחק was apparently unable to resolve with מדת הדין which is of course very difficult: if this is the פרשה of יצחק and אלה תולדות יצחק, to say that it leaves with failure and doesn’t teach of מדת הדין is difficult. We find instead an absolute revolution of מדת הדין changing it from blindness to ראה changing the sense that לבושין need to be penetrated – into understanding the nature of discrimination of דין coming to the אמת of יעקב, the one capable of integrating, the one who is therefore holistic, איש תם, becomes תתן אמת ליעקב where דין provides only the wherewithal. It is because of that עשיו is specifically given a place, because of that our תפלות demand that there be רע, because of that we have יום הכיפורים of שוכן איתם בתוך טומאותם, because of that we haveשעיר להש"ם שעיר לעזאזל , because of that living with יצר הרע all the elements that appear to be compromised דין are in fact the essence of מדת הדין in the world A new understanding of Rivkah’s achievement for a family deeply challenged by דין, a family in existential crisis, from her own למה זה אנוכי (in Ramban and Zohar) and הנה אנוכי הולך למות and Yitzhak’s own apathetic blindness and לא ידעתי יום מותי. The brief spurt in Yitzhak’s life achievements ultimately brings him back to the Akedah, and he withdraws, just as עשו himself is devastated by that fact that גם באותו זקן פגע מדת הדין. There is a basic misapprehension of דין as needing to achieve the אמת, but the דין אמת לאמיתו is only in terms of לבושין not through blindness to לבוש! Thus Rivka not only softens דין she indeed changes it to discrimination, not determination, and her most important reason for not telling Yitzhak about her נביאות is in fact her fear that he will listen—and cut עשו out! She wants him in, she is אם יעקב ועשו-למה אשכל שניכם ביום אחד, she is the שני גויים רבי ואנטונינוס, she is the one who makes the שני גדיי עזים which to Zohar means the need for שעיר לעזאזל ושעיר לה'. The discovery of Place as true מקום, the nature of love as an emergent entity of Place, רצוף אהבה, the אמ"ת יעקב being the Wholeness that incorporates both elements of the possibilities and Yaakov’s own understanding that he needs to wait until the end and not be tempted with solutions that lock out, and indeed he keeps Nimrod and his clothes going, the true תיקון אדם בגן עדן as his שופריה. BW: The traditional reading of the parasha is that Yitzchak loves Esav, Rivka loves Ya’akov, and all her manipulation is motivated by an attempt to protect her favored son. This shiur turns all that on its head. We discover that Rivka is – from beginning to end – the “mother of Esav and Ya’akov.” It is she who recognizes that the two brothers and their respective berachas require each other. Rather than pre-empting their millennia-long struggle, she establishes the context for it. In doing so, she restructures the purpose of Din, and achieves a tikkun of Gan Eden. She demonstrates that Middat HaDin is the gateway to truth, but not truth itself, in the same way that the Tree of Knowledge of Good and Evil is the gateway to the Tree of Life. This allows the search for true place – not an internal “secret garden” that becomes an escape into withdrawal and alienation, but the opening to the real Gan Eden in which a moment of significance in one’s life becomes an instant of connection that expands, and gives meaning to everything else. Thus, not only do we become zoche to Olam Habah, but we achieve its kinyan as well. (BW) Rabbi Weinberg 2026-05-20 09:45:36am All or Nothing: Meet Bakol - We would expect the ambience of the parsha to be one of darkness and disappointment. Considering the grand promises made to Avraham in terms of descendants and inheritance, he is left with nothing more than an unmarried son and a small burial plot for his wife in Chevron. Yet, the parsha nonetheless describes Avraham as immensely fulfilled. The source of his satisfaction comes from the enigmatic blessing “bakol.” Chazal have a strange way of interpreting “bakol.” R. Yehudah’s opinion is that it is the name of Avraham's daughter; R. Meir suggests just the opposite – that Avraham was blessed by not having a daughter. This contradiction is resolved by examining the reason why R. Shimon b.Yochai was so troubled by the pasuk, “The crown wherewith his mother has crowned him.” This pasuk implies that the universe is a representation of what it was given, rather than what it has become. This is intolerable, as it negates the entire process of self-organization and self-discovery which is the essence of Creation. R. Shimon b. Yochai receives tremendous relief and joy from R. Yose's explanation of the pasuk, based on a parable of a king whose love for his daughter couldn’t be fully expressed until he called her “my sister,” and ultimately, “my mother.” This indicates that, in the sampling of possibilities offered by the full potential of existence, lies the justification of the entire universe and the source of “Yismach Hashem b’maasav” – i.e., a specific development that occurs on its own is so wonderful that it should be as if, “This is what I created.” R. Yose’s explanation is also the solution to the problem facing Ephron: how could Avraham be a nasi and still insist on having a personal identity? Again, there is no contradiction – an individual can only have something of his own if it comes from a place of malchus – in this sense, he either has everything, or he has nothing.. (BW) Rabbi Weinberg 2026-05-20 09:45:36am Identity, Immediacy, and Duplicity - We focus on the way the second לך לך of אל ארץ המוריה is not only the השלמה of the original journey that allows אברהם to become himself but how it is qualitatively and fundamentally different and reinterprets all that happened before such that for the first time it produces דויד המלך which is why סדום is so much part of the פרשה: the integrative one point of all the three messengers – and we find that it is concentrated in the ability of אברהם to identify himself with הנני instead of אנכי! This הנני takes place on three completely different levels: the two levels to the אלקי"ם המצווה בעקידה and the other level to the מלאך השם המצווה וגם אל תעש לו מאומה which are integrated themselves in the middle as זוהר points out with הנני to יצחקa-- and it is the recognition that יראת אלקי"ם which is a function of דין is what is necessary for him to achieve here which is why everything changes in his growth into ירא* -- demands as רמב"ם points out in מורה נבוכים a concentration not on my awareness of Existence ornot the "love that I have in the ידיעת התורה" but rather in the clarity of שמירה doing what needs to be done –whichמדרש brings out so powerfully is entirely a function of being able to recognize when can take a joke and when not—and that boils down to paying attention to lies and being able to discriminate between when a lie impinges on life even when it is the truth. Rabbi Weinberg 2026-05-20 09:45:36am The Anti-Hero - We examine how אברהם אבינו becomes a paradigm yet appears to be an "anti-hero", and only understand this in *restating the interrelationship between גרות and מצוה and in such finding a completely different source of courage in ובא חבקוק והעמידן על אחת and in a vision of ישראל לדורות who are מה יפו פעמיך because of their vision of לך לך! We find that from Avraham to David, all paradigmatic figures in Torah are not heroes, but antiheroes. Their courage lies not in their willingness to stand up for their intellectual achievements, but in their willingness to remain engaged in a heuristic process that necessarily entails failure. This is the essence of geirut (itself a function of halichah) in which one must leave behind one’s reshut – the area delimited by biological evolution, societal norms, and one’s own personal fantasies – in search of self-discovery. Just as other species experience the urge to migrate, so do we experience the urge to move as part of what it means “to be.” Rabbi Weinberg 2026-05-20 09:45:36am "Mitzvot Lifeline" or "Beware of Maya" - Rabbi Weinberg 2026-05-20 09:45:36am Courageous Teshuva - Theme Nitzavim/Vayelech - 5771 We examine the interrelationship of these two very different modalities-- one of having everyone together in the ניצב, waiting for the exposure of דין -- and the other of וילך משה from his own point of view, going to everyone's particular אהל and how this could possibly interrelate ראש השנה – the going from פרנס לפרנס and כתיבת ספר תורה which is the central point of וילך and explore the nature of the changes that occur because of that כתיבת ספר תורה and see it as being a completely new vision of what we consider תורה and ברית and our own abilities to act to be . And it is because of that that we are able to achieve in נצבים exactly what ראש השנה achieves, the context that allows us קרוב אליך הדבר מאוד which leads to an actual ושב! (MY) We examine both interrelationship of these 2 different modalities: 1. having everyone together in נצב waiting for the exposure of דין vs 2. וילך משה going to each person’s individual אהל — and how they could possibly interrelate ראש השנה‫,‬ פרנס לפרנס‫,‬ and the כתיבה לספר תורה which is the central point of וילך — exploring the nature of the changes that occur because of that כתיבת ספר תורה and seeing it as completely new vision of תורה ברית and our own abilities to act to be — because of this we are capable of achieving through נצבים exactly what ראש השנה achieves: the context which allows כי קרוב אליך הדבר מאוד which allows for actual ושב! Rabbi Weinberg 2026-05-20 09:45:36am Neural Network - The true nature of integration that is the essence of an עולם התיקון is the network that spans Yisrael in terms of responsibility for subconscious orientation. This is the meaning of a highway matrix that binds the country not for commerce, not for political control, not for convenience, but for awareness of the dangers of loss of care – and this is the deeper understanding of נפישי רוצחים, and answers the problems with the approach of the Maharal. It is the ערי מקלט and the fact that it is a matriox, a network, that makes ירושת הארץ possible!. Rabbi Weinberg 2026-05-20 09:45:36am Perceptual Space - (MY) The פרשה which ostensibly is about ראה and new perspective changes almost immediately into description of place on every level: מקום dozens of times repeated in the פרשה. Which leads us to realize that perceptions are linked to what we generally see as geometric but here is perceptual space. This is precisely what משה רבינו gives us in דברים this is the added value in דברים the added perspective his following as חזקוני points out where we reached until now –which is the rejection and תוכחת מרגלים – we are now able to talk about this space in understanding of מצות. But remarkably there is no description of space here in grand moral principles defining such a space; instead the פרשה deals with the space in terms of food. This food is essence of ברית from מעשה בראשית to נח which is almost repeat of ראה and where נח apparently had to be aבקי in דינים של ראה. Such that a new world of הרחבה a world that specifically relates to אכילה just as in נח. We come to realize that this is a new development of what humanity is capable of in identifying three levels of human development which is the topic of this שיעור… We discuss here the way in which ראה is both the beginning and end of 40 days of אלול of משה going up – and concluding in נצבים post יום כפור which is also part of ראה. This means ראה is central to תשובה and therefore to the nature of human identity! We trace how רמב"ם looks at this ראה seeing it as something that can be expressed only after 40 years – central to the entire meaning of דברים: ספר התוכחה and in the end central to human identity and key to the achievement of identity of each individual! Rabbi Weinberg 2026-05-20 09:45:36am Transition's Follies - Rabbi Weinberg 2026-05-20 09:45:36am The Cloud - Rabbi Weinberg 2026-05-20 09:45:36am On Being Bil'am - Bil‘am is the מקור of our understanding and level of belief in משיח וגאולה, the source of Ruth, the only solution to the שבירת הלוחות and as such appears together with Moshe in the closing words of the Torah which remind us of the greatest moment of Moshe’s shattering that the only way back is to remember that there was an alternative to Moshe among the אומות, an alternative which, when subsumed by Moshe as ספרו של בלעם, allows the escape from the religious limitations which lead to the עגל and to the limitations on כיבוש הארץ, to the attachment to מחנה and ethnic Judaism which lead to the מעשה המרגלים and the rejection of שלשה דברים the desire for alone is the only way to גאולה. The alter ego ויקר-ויקרא must be joined in the end to provide a Quantum Torah that can conduct a multi-leveled game, where playing one game is justified only because it is embedded in the other game of Creation itself, the משחק עם לויתן. This is the introduction to י"ז תמוז, to איש הישר בעיניו יעשה, to an אלו ואלו דברי א' חיים that will allow an emergent מלכות which alone is the nature of Yisrael-identity, in whose context alone is קנאים פוגעים בו necessary, in whose context Eliyahu is created to be the מבשר הגאולה—never before was identity on the table other than as ethnicity. Rabbi Weinberg 2026-05-20 09:45:36am Closure - A parasha of closure, which takes us beyond mere transitions and even beyond the הבדלה מרומז במעשה בראשית . Closure alone allows us to begin anew, to drop the paradigm of the past, and is central to תשובה ונחמה and thus is related to ט"ו באב and the end of the Old. Here, the closure actually deals with the very essence of the paradigm that got us into trouble and with Moshe’s inability to make the leap into the coming paradigm of quantum non-mechanics which would lead to the Second Coming and to the end of the need for כיבוש. This is a complete change of paradigm for Torah as well, which until now was meant itself to be without mechanics and instead became linked to the mechanics of intellect and the tools of mind, the development of the תלמוד בבלי ותלמוד ירושלמי. What caused Moshe’s failure to cross the line into the para-generation, the one that would indeed enter into ארץ ישראל though Haman’s celebration of this moment was short-lived because of this same birthday? For surely he was the source of the very Torah that did not need those tools, and indeed could not enter that בית מדרשו של רבי עקיבא? The same problem that has dogged him all along: the inability to be an איש דברי"ם=ודברתם אל הסלע which was the source of Aharon and Miriam’s confusion about him as well. His use of דברים to be the translator of אמרים אמת לשולחם would have limited them and thus damaged דברי תורה. Rabbi Weinberg 2026-05-20 09:45:36am Pernicious Pitfalls - Our פרשה is generally taken as a relatively simple description of מחלקת and politicking; in reality it turns out the issue is much more subtle and complex and touches on some of the most primal issues of מעשה בראשית. The real question is the nature of identity which remarkably revolves directly around מחלקת – that מחלקת's source is הבדלת מעשה בראשית itself! In that הבדלה we have a place for נבראים in which הקב"ה is כביכול "out of the picture". Ot turns out this issue of שם as we discussed last week is the אנשי השם here, the פלגאה of קרח is דור הפלגה נעשה לנו שם the thing that allows him to make the mistake is the fact that ושמואל בקראי שמו כנגד משה ואהרון – so that understanding the nature of identity is one of the most dangerous pernicious subtle issues that exists in human life: it is the reason he makes the mistake, that לא טוב was said in מעשה בראשיתthe reason this complex situation has been repeated thrice (רבינו בחיי) from דור הפלגה לסדום until this minute בפרשת קרח and has to be dealt with on the level of the nature of the original place for אדם which opens the door to מינות: אדם הראשון goes right back to תכלת of which previous פרשה ended and our פרשה begins(*רש"י) which on the simplest level is the source of the מחלקת and when we come to understand it is part of the questions of the nature of identity The most imperative issue in human life –the final question that the מחנה must address which is why the entire structure of the מחנה is built around the questions that are raised by קרח in his ultimate achievement: כהונה ולוי becoming settled לדורי דורות, that רמב"ם כל באי עולם can make themselves part of that הבדלה if they engage in it מדעתם להבדל therefore we need to look in this פרשה the nature of human identity מחלקת at the time of מעשה בראשית to the issues of מינות which itself involves מחלקת קיצוץ בנטיעות separating עץ מפרי touching on the most dangerous of things so dangerous that רבינו בחיי when talking about it is מתפלל that we should be saved from it – let us join his prayer! Rabbi Weinberg 2026-05-20 09:45:36am Branding - This is the פרשה that is not simply transitional but changes מדבר from transition into הבדלה, sharply defining a change in paradigm by the loss of a generation and attributing that to the events of the מרגלים which continue on in the הפטרה and continue on in a very personal level of ולא תתורו way which becomes the nature of personal level – with the לא תתורו of the other פרשה – לב ועינים של המרגלים as רש"י says bringing us back to the beginning. In that case the nature of the difference of יוצאי מצרים לנכנסים לארץ was their susceptibility to the changing of accessibility to data that was theirs! What was required was getting beyond מוציא שם רע –not לשון הרע in terms of "saying something bad about "ארץ ישראל – the point was here as comes out by גדליה how to relate to the facts not what they are – that is the question of שמות which is the stress throughout both in terms of גאולה ומגילת רות and שבעה עשר בתמוז where that takes place or here changing the name of יהושע or the giving over of שמות המרגלים: גמרא על שם מעשיהם נקראו – the understanding of what כתר שם טוב is and how it relates to the other שמות defined in the משכן –up until now! We just had the מנורה relationship to חכמה! This is פרשה of power of שם how it relates to the ability for an individual on an individual level to live in a world of conflicting data very confusing world of self-organization in which the way the individual is capable of maintaining straightness of his own relationships separating out elements of data from the relationship that emerges from that data is the source* of freedom honesty dignity decency ישרות ישר בעיניו not being fooled the mistakes בית דין here in terms of the עגל and the final once and for all recognition of how this פרשה is the conclusion for the first time: in which תשעה באב concludes שבעה עשר בתמוז how all of our initial responses in time of עגל what went wrong initially in הר סיני suddenly seen to be nothing but misinterpretations of events that stand on their own that remain true on their own, and were nothing but problems in our own ability to access them whether in terms of the absurdity of the עגל itself the מחולות העגל or here the conclusion of thatפקידה the loss of everything in חורבן because of the unwillingness to look at the facts in the face גמרא גיטין אשרי אדם מפחד תמיד look at the facts in the face deal with the facts do not change your relationship to them (גדליה בן אחיכם)– this is what we deal with throughout this פרשה and the theme that integrates the various things that appear on the surface "completely unrelated" all these issues become one thematically here! Rabbi Weinberg 2026-05-20 09:45:36am Branding - This is the פרשה that is not simply transitional but changes מדבר from transition into הבדלה, sharply defining a change in paradigm by the loss of a generation and attributing that to the events of the מרגלים which continue on in the הפטרה and continue on in a very personal level of ולא תתורו way which becomes the nature of personal level – with the לא תתורו of the other פרשה – לב ועינים של המרגלים as רש"י says bringing us back to the beginning. In that case the nature of the difference of יוצאי מצרים לנכנסים לארץ was their susceptibility to the changing of accessibility to data that was theirs! What was required was getting beyond מוציא שם רע –not לשון הרע in terms of "saying something bad about "ארץ ישראל – the point was here as comes out by גדליה how to relate to the facts not what they are – that is the question of שמות which is the stress throughout both in terms of גאולה ומגילת רות and שבעה עשר בתמוז where that takes place or here changing the name of יהושע or the giving over of שמות המרגלים: גמרא על שם מעשיהם נקראו – the understanding of what כתר שם טוב is and how it relates to the other שמות defined in the משכן –up until now! We just had the מנורה relationship to חכמה! This is פרשה of power of שם how it relates to the ability for an individual on an individual level to live in a world of conflicting data very confusing world of self-organization in which the way the individual is capable of maintaining straightness of his own relationships separating out elements of data from the relationship that emerges from that data is the source* of freedom honesty dignity decency ישרות ישר בעיניו not being fooled the mistakes בית דין here in terms of the עגל and the final once and for all recognition of how this פרשה is the conclusion for the first time: in which תשעה באב concludes שבעה עשר בתמוז how all of our initial responses in time of עגל what went wrong initially in הר סיני suddenly seen to be nothing but misinterpretations of events that stand on their own that remain true on their own, and were nothing but problems in our own ability to access them whether in terms of the absurdity of the עגל itself the מחולות העגל or here the conclusion of thatפקידה the loss of everything in חורבן because of the unwillingness to look at the facts in the face גמרא גיטין אשרי אדם מפחד תמיד look at the facts in the face deal with the facts do not change your relationship to them (גדליה בן אחיכם)– this is what we deal with throughout this פרשה and the theme that integrates the various things that appear on the surface "completely unrelated" all these issues become one thematically here! Rabbi Weinberg 2026-05-20 09:45:36am Cleavages - Looking at פרשה that seems to be completely asunder – in terms not only of its achronic nature and zigzagging through time and space (and our place in time/space)– but also asunder in terms of the internal soul which si torn between the opening פורענות of the running כתינוק מבית הספר and the פסוק that follows – which should have followed immediately: the complaining about travel and the desire to have a place were we could stop – which is utterly mad! But somehow here comes story of ויהי בנסוע הארון in the middle as an insert which "doesn't seem to belong"– We begin with this sense of disjointedness and come to understand that in fact the פרשה is fabulously well organized: that was the theme we need to explain! it turns out that the ארון itself in the bracketing of the פרשה contains both elements of beginning and ending of פרשה by representing 2 breasts of the 2 בדי הארון with is שני שדייך כשני עפרים תואמי צביה (*שדייך נכונו?) only in this פרשה defined definitively: אהרון הכהן לדורות בנרות זכריה, ומשה רבינו לדורות לא קם בישראל כמשה the unassuming one beyond all, defined so by his own sister who finally gets שכר for ותתצב אחותו מרחוק – so what appears to be disaster turns out to be exceedingly well structured Our theme focuses on resolution – that cleavage –and comes to focus on the ארון itself as not only the symbol of what could unify and resolve that tension by being תורה which is pure revelation לוחות הברית– but is pure movement in how בדים signify nature of movement – and come to find that the very same breasts of בדי בית המקדש is that which delineates a cleavage for our head – this means that the nursing of משה vs the בשר they were demanding is terrible error– there is always the space בין שדי ילין –the space towards which we daven – between the 2 נונים which becomes the space of יהושע בן נון itself – it is there that we explore the nature of (*שלשת הרועים) Rabbi Weinberg 2026-05-20 09:45:36am Eavesdropping on Infinity - We speak about the separation and the line drawn between במדבר ונשא and come to see it as the entire theme of what the פרשה is trying to bring out: what originally was the question of objectification, in which the space of the מחנה was defined before together with קהת and here the idea of the objects of מחנה is defined along with the carrying of things גרשן ומררי – -- trucks given נזירות—ברכת כהנים the separate ideas of נשיאים the סוטה as משכן enters into the private home – נזיר the carrier of כהונה גדולה on individual level, גזל הגר given a place as object within מחנה if cannot create it – all of this essentially became a separate idea and it is the theme of the shiur to come to understand why it is not as separate idea. That theme is expressed in the initial error of דוד המלך in carrying the ארון specifically in the sense of object, the initial error in not realizing that he could use סוטה to recreate the space, and the way in which the תורה brings out 2 completely different concepts which it needs to bridge here in the קול itself which is מתגלה מבין הכרובים אל הקודש and therefore is very much part of the dualism of what it is the נזיר is: good, bad or slightly indifferent – which are the 3 levels of רמב"ם בהלכות תשובה*! Rabbi Weinberg 2026-05-20 09:45:36am Dances with Werewolves - We discuss ספר במדבר and במדבר as transition: not simply of extension of מחנה into our daily lives but transitional in dealing with new element ofהר סיני which has not as yet been dealt with not in שמות that deals with עגל not in ויקרא that deals with מחיצות ונדב ואביהו – actually here כפה עליהם הר כגיגית a sense of imposition of קבלת התורה and therefore its "irrelevance" to ourselves this is expressed in creation of מחנה in the desire for a structure that allows us to find our place for ourselves in the universe which allows us to understand there is no arbitrary imposition –the understanding of the universe as it is begins with the desert of the real in the Matrix sense –but becomes more deeply קו ירוק של רבי שמעון בר יוחאי tension of רשב"י ובנו in tension of break out of חשמל that דגול מרכבה allows you to escape with your sanity and life from your excursion into a universe that is misleading where all of your constructs all of the within humanity as it is אותות לבית אבותם ששים רבוא אותיות של ישראל remarkably experienced as a place within space within תורה space for self –out of this comes extended מחנה וקדושת מחנה connection of מחנה and to recognize that כפה עליהם הר כגיגית not only not problem but is in fact its solution דגלו עלי אהבה brings out הקב"ה's love from ישראל דגלו עלי אהבה. Rabbi Weinberg 2026-05-20 09:45:36am There's no Place at Home - We see there are multiple levels extending throughout the חומש which all deal with the same issues: are we dealing with renewed ברית סיני לעמלות בתורה (רמב"ן) or (אבן עזרא) discussion of elements of שמירה מעריות שמיטה ויובל ארץ ברכת הלחם and all the things that have to do with our connection to the earth – is it (רבי שמעון בן יוחאי) עמלות בתורה or דרך ארץ (רבי ישמעאל) –is the nature of עמלות itself עמלות בתורה (תנא דבי אליהו) or עמלות בדרך ארץ – is שבועותan agricultural holiday or זמן קבלת תורתנו – loss of paradise in גן עדן בזעת אפיך תאכל לחם which is everything the ברית is about(ואכלתם לחמכם לשובע) or מעמד הר סיני and the recreation ofקבלת התורה? The interrelationship of these issues turns out to be central to understanding משיחת רבי שמעון בר יוחאי בשמן המשחה his involvement in קודש קדשים, his level of הוד and the way it addresses what מלאכי השרת themselves could not understand about קבלת התורה! In his achievement of סוד, leaving behind in יום נסת יום אשר ברחת any elements of "things that you get things out of/that do it for you" and recognizing that they must be lies! This יום נסת יום אשר ברחת makes a מושב טוב out of a cave – so too is the desperation for עמלות on any level to turn the rawness of Existence into a Real Place for us instead of artificial "place" of "career honor home" which are not real investments but rather cages and investitures. What he achieves in סוד because of what he went through is embedding meaning – because of what he went through –into every element of life, such that we begin to celebrate what it means to address and recognize that in any achievement lies the הוד שבהוד itself – the achievement of a creation that is expressive of itself, only in each of these details of mad achievement for which millions and millions of minds toil for untold millions of years in order to be able toachieve the place the understanding of what it means to be in this universe in every possible leveland the provision for it on every possible level, so that we have as בן זומא started dreaming of with a click of a mouse not just the suit that he can order and not אדם הראשון but every thought throughout history appearing on our screens instantly – this is all part of the development that changes generic דם to דמים, a generic נפש into נפש sensitive to גיעולand makes it possible for us to celebrate קבלת התורה in עמלות של אדם: whether עמלות in the context of דרך ארץ or עמלות של רשב"י where there is no time for anything else –a completely new level of ברית – but that desperation to turn this world into a place for us isn an expression of the nature of Creation itself: the הוד inside of every הוד! Rabbi Weinberg 2026-05-20 09:45:36am Information Repository - Rabbi Weinberg 2026-05-20 09:45:36am Where the Wild Things Are - Rabbi Weinberg 2026-05-20 09:45:36am Where the Wild Things Are - Rabbi Weinberg 2026-05-20 09:45:36am The Fifth Dimension - This is a reconstruction of the original הקהל ממחרת יום הכיפורים in ויקהל which is ruined by the death of נדב ואביהו, so that here we take אחרי מות שני בני אהרן turn it into יום הכיפורים, and begin with פרשה זו נאמרה בהקהל. New nature of עבודה as constructing the fifth dimensional מקדש of עש"ן קדושים as beginning the redefinition of the ברית, a new insight into אתם תהיו לי ממלכת כהנים וגוי קדוש BW The shiur explores the various levels of meaning of kedusha – particularly as the beginning of a process of tikkun after the deaths of Nadav and Avihu continuing toward Behar and a re-standing at Sinai. In the end, we come to discover the nature of avodah in terms of an entirely different Beit HaMikdash which is HaKadosh Baruch Hu’s Mikdash. That Mikdash, in turn, is Knesset Yisrael in which our most fundamental obligation in terms of “You shall be holy to Me” is to create the space for kedusha – the space for meaning, the space for awareness. The parsha takes the same words that define simple physical space-time, and uses them to describe the states of our minds. It is this new avodah, this new Beit HaMikdash which Kedoshim introduces. Rabbi Weinberg 2026-05-20 09:45:36am The Universe for Dummies? - תזריע והחודש are linked to the simple nature of עיבור are powerfully linked it turns out that link has to do with אדם's unique ability to deal with the most complex of systems – which remarkably are the most local of systems: the development of life, the type of astronomical issues that don't have simple algorithms, the things about Darwin pointed out are those that have a grandeur, -- the fact that these things are local is what allows them a level of complexity far greater than all else in the universe! It is אדם that provides the amazing link to information of that level who is nonetheless capable of simplifying and living in the world as if at play at the very time that he continues his quest for understanding of self and universe and the attempt to connect all of that through תורה ותפלה to "The Simulator" Himself הקב"ה (MY) The moon and the language of childbirth are powerfully linked. The linkage is due to Adam’s ability to deal with the most complex systems – the development of life, astronomical issues which don’t have simple algorithms – the things which, according to Darwin, have grandeur. Because they are local phenomena, they allow for a level of complexity that is far greater than anything else in the universe. It’s Adam who provides the amazing link to information of that level and is nonetheless capable of simplifying and living in a world as if at play. At the same time, he continues his quest for an understanding of himself and the universe while trying to connect to all of it through Torah, through tefillah, and through the Simulator Himself – HaKadosh Baruch Hu. Rabbi Weinberg 2026-05-20 09:45:36am A Condition of Virtuality - The shiur addresses the interrelationship of mortality as expressed in parsha Parah with our connection to the Torah and Beit HaMikdash as human beings. We also address our relationship to the Beit HaMikdash to come, the paradoxes of Purim and wine, the restructuring of our understanding of tzniut as expressed in Sha’ul and Esther, and the problem with spontaneity that took place in the parsha. Far from being a limit on spontaneity, the recognition of the truth of the human condition and its acceptance of the vayidom (which is just as much part of the zot chukat hatorah of Parah Adumah as it is in this week’s parsha), makes it possible for us to be maximally spontaneous just as it was for Moshe Rabbeinu when he broke the luchot, and for Esther when she went in to seduce the king. This is opposite the type of spontaneity that involves thoughts about protecting one’s self instead of becoming part of the flow of life. Rabbi Weinberg 2026-05-20 09:45:36am Awkward Alternatives - We recognized zechira as a simple mechanism of remembrance (which would be the link of Vayikra to Zachor), and moved to a description of the human condition as experiencing existence as a Tzav. On the simple level, that Tzav provides an enthusiasm, giving the fullness of human activity a particular goal, so that it can respond to tzivui (which Amalek lacks). More profoundly, Tzav means understanding the mutuality of the predator/prey relationship, in which the development of Yisrael is profoundly intertwined with that of Amalek (ze l’umat ze). We also examined the development of Yisrael as being the victims of a צעקה gedolah, which comes to the forefront, for the first time, on Purim. That צעקה gave birth to an Amalek that insists on the ultimate meaninglessness of the human condition. They view it as being pure text, while everything else exists in the explanations and added values that we place in our own minds. Here, that view is brought to a new level, in understanding the nature of din as being pure awkwardness. With such a humor of awkwardness, all things are reduced to having no real place and no viable alternatives. It leads one to laugh only in the bitterness and exhaustive strain of having to witness the excruciating situations that reveal the awkwardness of the human condition. Finally, we found the ability to tolerate what appears to be the farce of the human condition in Yisrael itself, turning it into the nehapachu which is ultimately meaningful, and powerfully humorous—the ultimate expression of Yitzchak and his comments about creation. In the end, the mizbeach itself is open to alternative Tzavs (in which Tzav can be loshon avodah zarah, or hokar raglecha, where the very relationship with G-d becomes keri), which are addressed not only by the yakar of the Megillah, but by “lo davar rek hu”. Therefore, Tzav becomes the one fundamental differentiation between living life as an expression of the glory of all that it can be (so that in burning the animal, and its potentiality for tumah, we are left with a vision of what the human condition might become), and living life only within the confines of your own head, believing that your brain is the reduction of all of existence (what Einstein called “a sort of optical delusion”).Shabbat as a contextual reality, an integrative reality, exactly as it was in בריאה of כ"ל אשר עשה, violated through any detailed מלאכה that is specific to itself, which is what מחשבת means, not part of the כ"ל which is the שבת and the קהילה, the love of זכו"ר instead of the fear of שמור, as Ramban puts it. That is precisely משכן as a collective reality, which is why it is כנסת ישראל-כלה-בית-בת זוגו של ישראל which is a rock concert/mob reality, overwhelming in its primal beat, the same sexuality that motivated עגל – להתיר עריות becomes effectively the essence of עונג שבת, the element of fun in בריאה which is expressed in the הות"ר as opposed to the דים, the מתרחב והולך as opposed to the גערה. This is the true קהילת המשכן as כפרה for the קהילת העגל and is noted by רבינו בחיי in the sexual relationship of בכל-כל as part of זכור=זכר. This is the danger of destroying Shabbat through making it dependent upon its ethnic elements, confusing the קהל per se with Shabbat, rather than making it the driving force of ethnicity and creativity, much as שמע ישראל defines the bottom line concerns and thus identity of a בן ישראל. שבת is meant to be replacement for עגל in the most profound way in its relationship to הקהלה itself! The ויקהל of the עגל represents the essence of the עגל as the primal energies of the mob – much as the ויקהל here in בניין המשכן must somehow make use of the very same energies just as it made use of the need for graven images need for place זהב etc. We trace that idea in the way that מעשה בראשית is paralleled here through מרבים העם להביא and the vicious reaction to that –and the גערה that משה רבינו gives, similar to the גערה that הקב"ה gives to His own בריאה that is מתרחב והולך and recognized that this means that we must have a substitute of the positive עשייה: everyone is connected in some level – at least in the הבאה  which should not be defined directly as מלאכת מחשבת, in exactly the same way that the universe cannot be defined as a place of efficiency (which would have been the meaning of מעשה בראשית i only as מלאכת מחשבת) rather becomes שבת particularly because וירא אלקי"ם את כל אשר עשה והנה טוב מאוד which is only a function of והותר – only because the universe continued to produce! We therefore recognize that the הקהל aspect that relates to שבת is the same הקהל aspect that relates to משכן: the integrative element of all that is produced, that allows something meaningful to come from it but that which also provides the positive of the passion of שבת that is זכור – instead of the negative of the initial שבת previous: ושמרו בני ישראל את השבת which led directly to the מעשה עגל  And allows for שמירת שבת מחללו that should be מחובר to מכבדו כראוי לו  just as מחנה living far away from the משכן nonetheless provides משכן at the center of life that engages an individual and his passions at any moment where it becomes time to act in life in a way that is Meaningful and Real, i.e. at a time of war or a time in which we are able to escape the moment into what is meaningful in Life Much as שמע ישראל provides for an undercurrent of ישראל's centrality for every individual בן ישראל beyond the implications for one's own personal life – so too is שבת meant to extend beyond into a שבת meant to be מחבר you to מעשה בראשית and true Meaning and is also a חיבור to משכו and מקור העבודה even if in one's individual life there is very little actual עבודה We then notice the delicate balance between the forces of עגל ומשכן – understood until now in all types of ways, but only now in terms of the very delicate balance of the connection to קהילה, ethnicity and one's modes of worship as expressed in terms of the mob – particularly in terms of שבת and the traditions of שבת, and the elements of שבת which are constantly new and part of מעשה בראשית itself, that which provides me place and passion and desire to create (YL) What has been achieved by Yisrael is specifically achieved because of the threat of Amalek in the deepest sense…What it is that is incorporated into the nature of Yisrael – and the ability to see maybe for the first time in history the clarity of what it means to be Yisrael, as opposed to be non-Yisrael – is itself an outgrowth of greater and greater pressure of selecting what it means to be Yisrael…Those who survive being the prey in that little game end up with a completely different level of appreciation of what Yisrael consists of. For the first time in history, it can be appreciated what the zeh l’umat zeh means – it’s a predator-prey relationship. Rabbi Weinberg 2026-05-20 09:45:36am Made for Order - This shiur explores the centrality of Vayikra and the way in which all Torah is defined by the difference between vayikar and vayikra which Adam experienced in Ma’aseh Bereishis – i.e., his initial kriat shemot which involves the same behemoth as in Vayikra. This difference ends up defining all Torah at its close as well, by distinguishing Moshe from Bilaam. It impacts how human beings experience their lives in down to earth ways, such that vayikra is an experience of things that happen within the context of an overall life which otherwise could not be taken as something worthwhile to profoundly invest in, because an infinity of alternatives could be conceived of that would have offered the same potential for emergence into one’s self. This issue is the essence of what Torah comes to address, completely redefining a person’s middot and how he relates to the most biological of things – animals outside of himself (food, korbanot) and the animal which is himself (the history of his own development). It turns out that Moshe’s approach differs from Bilaam’s in terms of understanding the Universe as a place of creation of information and participation in a brit which involves becoming part of the process of developing Creation. This turns the keri and happenstance in which the present is experienced into a history of growing order, which is the only way to conceive of the Universe as it is. (MY) We explore the centrality of ויקרא and how כל התורה כולה defined by the difference between ויקר vs ויקרא as part of the experience of אדם himself from מעשה בראשית, where his קריאת שמות is of the same בהמות that ויקרא involves and which ends up defining כל התורה כולה in its close as well: the difference between a בלעם and משה! We then see how that difference impact the way that humans experience their lives on a down to earth and day to day basis: ויקר is the experience of "things that are happening to me" within the context of a life overall , which cannot be taken as something worthwhile to profoundly invest in because I can conceive of an infinity of alternatives that would have offered the same potential for emergence as myself! We then come to see that the תורה regards this issue as the essence of what תורה comes to address: that it completely redefines the way in which a person is in his מדות – and is actually dependent on how he relates to the most biological of things: animals outside of himself, which are used for eating for קרבנות – and the animal that is himself, which is how he relates to his own development! It turns out that the difference between בלעם and משה is the difference of understanding the universe as a place of the creation of information and the involvement in ברית as becoming part of that process of the Development of Creation which turns the קרי and happenstance into growing order which is the ultimate Participation and mutuality in the world as it is! Rabbi Weinberg 2026-05-20 09:45:36am Made for Order - This shiur explores the centrality of Vayikra and the way in which all Torah is defined by the difference between vayikar and vayikra which Adam experienced in Ma’aseh Bereishis – i.e., his initial kriat shemot which involves the same behemoth as in Vayikra. This difference ends up defining all Torah at its close as well, by distinguishing Moshe from Bilaam. It impacts how human beings experience their lives in down to earth ways, such that vayikra is an experience of things that happen within the context of an overall life which otherwise could not be taken as something worthwhile to profoundly invest in, because an infinity of alternatives could be conceived of that would have offered the same potential for emergence into one’s self. This issue is the essence of what Torah comes to address, completely redefining a person’s middot and how he relates to the most biological of things – animals outside of himself (food, korbanot) and the animal which is himself (the history of his own development). It turns out that Moshe’s approach differs from Bilaam’s in terms of understanding the Universe as a place of creation of information and participation in a brit which involves becoming part of the process of developing Creation. This turns the keri and happenstance in which the present is experienced into a history of growing order, which is the only way to conceive of the Universe as it is. (MY) We explore the centrality of ויקרא and how כל התורה כולה defined by the difference between ויקר vs ויקרא as part of the experience of אדם himself from מעשה בראשית, where his קריאת שמות is of the same בהמות that ויקרא involves and which ends up defining כל התורה כולה in its close as well: the difference between a בלעם and משה! We then see how that difference impact the way that humans experience their lives on a down to earth and day to day basis: ויקר is the experience of "things that are happening to me" within the context of a life overall , which cannot be taken as something worthwhile to profoundly invest in because I can conceive of an infinity of alternatives that would have offered the same potential for emergence as myself! We then come to see that the תורה regards this issue as the essence of what תורה comes to address: that it completely redefines the way in which a person is in his מדות – and is actually dependent on how he relates to the most biological of things: animals outside of himself, which are used for eating for קרבנות – and the animal that is himself, which is how he relates to his own development! It turns out that the difference between בלעם and משה is the difference of understanding the universe as a place of the creation of information and the involvement in ברית as becoming part of that process of the Development of Creation which turns the קרי and happenstance into growing order which is the ultimate Participation and mutuality in the world as it is! Rabbi Weinberg 2026-05-20 09:45:36am Consuming Passion and Creative Space - The theme of the שיעור explores the difference between burning passion and consuming passion the difference between the consuming passion that created the די זהב which led to the עגל, with all of its compulsions madness self-centeredness which oftentimes is the end of creative process in those who are detached – and the תקון that emerges now out of the renewed הקהלה the renewed שבת the renewed בצלאל that we trace post-עגל – in which the nature of creativity finds itself a home!This home leads to the end of consuming and into burning – desire for passion – the אש בלילה which is עמוד ענן יומם! which itself becomes the interrelationship of זכר ונקבה ,the 2 כרובים that take the place of the עגל in the משכן, the עזרת נשים בבית מקדש השלישי: נקבה תסביב גבר and the changing of the vision of the loose קרי and happening of a self-contained and postmodern way of creating in a vacuum toבצלאל capable of the very חכמה בינה ודעת שנבראו בם שמים וארץwhere theדי of בראשית becomes והמלאכה הייתה דים , in which the אותיות שנבראו בהם שמים וארץ are continuously constantly part of the flow of creative energies מחובר to the רופא in the לשון המדרש who first developed the procedures of creativity This is the very רמז of the שנה that burns but is not consumed –which was itself a according to the מדרש a sign to משה רבינו that though this passion which touches the לבת אש the very Heart of Fire – the עגל and its related עריות -- נשאו לבו and the hearts of the creative – to the weak hearts of those easily swayed רמז to the possible futures of כלל ישראל in ראה ראיתי, the double vision that הקב"ה always saw even when משה saw the ראיה אחד this is the description of the two paths of creativity in human experience– one leads to greater and greater withdrawal and separation and ultimately sterility – and the other more and more connected attached in love aware. More profoundly relating to all that is around them – the difference there too is very often strongly expressed in whether it is purelyזכרות experience or whether it is experience of the type of passion that allows for love heart and home just as בית המקדש is the בית for בריאה itself! (MY) Rabbi Weinberg 2026-05-20 09:45:36am Hooked on Action - The concurrence of פרשת שקלים ופקודי (which happens only in leap year) allows us to deal with שקלים from a very different point of view from the way we generally view it, as the collection of שקלים to which we generally understand המן to be attempting to come and take the place of the שקלי המדבר –to the integration of the spreadsheet of the שקלים, which of course is the integrity of פקודי  Because of that for the first time we can talk about the crisis of the conclusion of the משכן and how this relates specifically to the "loss of meaning" experienced in a project which includes within itself elements of obsessiveness, just as the עגל, and just as the משכן projects on the surface could be seen that way  We discover that the בכל מסעיהם allows us to find meaning in human activities that are related דווקה back to the appreciation of chaos we find in פורים itself and in ראש חודש אדר – because of the אסיפה of the events that happen here in פקודי  It is that very thing which is the reason of the missing וי"ו – what allows us to throw ourselves into projects even if it is hard to experience at the time in the way in which they relate back to human existence as a whole and מעשה בראשית as a whole –ישראל as phenotype back into its connection in the end back to שמע ישראל which relates to ישראל back in מעשה בראשית as קודש להש"ם. In those rare occasions where שקלים ופקודי come out together, we are able to talk about special things: what is important is שקלים and integrity – אמונה ואומנות אמנה –a whole different element of בצלאל as project qua project  אותיות שנבראו בהם שמים וארץ  The difficulty experienced by משה רבינו in –1775 ווי העמודים is clearly related to his non-obsessedness in a project and the fact that he is not meant to be involved in the furthest reaches of such a project– which we discover is related almost to חולין relates to האלף לך שלמה which is actually חול but one that allows for גלות וימי החול that קדושה can have connection to– and in the end it is נשמת רבי עקיבא that brings the fact that there is a world outside of משכן – that is פוסל all of their חשבון as we throw ourselves into the project of human lifetime  משה – what we experience in the מקרה of all the activity in human life בל ידח ממנו נדח – סוף דבר הכל נשמע that הכל allows us (*ירק רבינו בחיי) – that is יקר and ultimate preciousness and value (MY) In the end, it is the H” yaasfeni of Dovid, the acts of משה in erecting משכן, that give meaning to all the mikreh that we experience in human life—the information that seems to have nowhere to go, and nothing to relate to. That integration becomes Shelomo’s “sof devar hakol nishmah”—“hakol” is capable of absorbing all things, so that we can even connect to the yerek of Esther, which turns the original keri of בראשית into an experience of yakar, the ultimate preciousness and value. (BW) Rabbi Weinberg 2026-05-20 09:45:36am Now and Forever - Theme Ki-Tisa - 5771 Now and Forever The Shiur focuses on the the משכן in terms of the עגל being its centerpiece, and the way in which משה and the עגל, אהרון and the עגל, משכן and the עגל, and שבת and משכן are all fundamentally interrelated. We focus on how the Brit from end of Mishpatim to the end of Ki Tisa is also a recreation (just as elements of משכן are built around the עגל), and how it represents two completely different parts of existential human experience—both the nature of coming into being, and the nature of forever. There are no “interruptions” in the story at all. Rather, in precisely the way that Adam is found to exist on two levels within the gan eden and post-gan eden context (and etz hachaim turns out to have the etz hadaat that is an integral part of its essence), the Brit at har Sinai has a “front end” and “back end”. The “mizeh umizeh” expresses the first and second luchot, one of which is תורה shebichsav, and the other תורה shebaal peh; one is “panim el panim”, and the other, “achorai.” Both, however, require Naaseh v’nishmah, a sefer habrit, and discuss exactly the same mitzvoth. Moreover, עגל is not only related to the משכן, but also redefines our entire understanding of Brit Hatorah. The contradiction we sense at Har Sinai (which leads to a breakdown, and the failure of Eliyahu to truly be Brit) is the very contradiction within the human condition. It is the conflict between the experience of existence as coming into existence, as the now/ present, and our experience of “to be” (immortality, first luchot). These two approaches are linked to the Shammai and Hillel approaches—(debates of whether week revolves around שבת, whether it was shemayim varetz or eretz vashemayim, and whether noach l’adam shenivrah). Their approaches ultimately relate to the underlying experience of what it is to be human, which also leads us to a completely different approach to תשובה. This week’s shiur focuses on the presence of the Mishkan with the Egel as its centerpiece, as well as the way in which Moshe and Egel, Aaron and Egel, Mishkan and Egel, and Shabbat and Mishkan are all interrelated. We also focus on how the brit of Torah at the end of parsha Mishpatim is recreated in the closing of Ki Tisa. Two aspects of the human experience come to be understood on completely different existential levels – the nature of coming into being, and the nature of forever. (BW) There is no interruption in the story. Rather, we are seeing the front and back ends of the brit at Har Sinai, corresponding to the first and second tablets – the written and oral Torah, respectively. Both ends require a “Na’aseh V’nishma” and a Sefer HaBrit. Thus, the Egel relates not only to the nature of Mishkan, but redefines our entire understanding of the brit haTorah. We recognize that the contradiction of standing at Sinai demands that Moshe be sensitive to two different levels of brit. (This is where Eliyahu failed, and was thereby reassigned as the Malach haBrit in order to learn the commitment necessary to manifest brit.). The essential contradiction in the human condition is between the experience of coming into existence – the “now” which we call the “present” (related to the “present” of Shabbat) – and the idea of “to be,” associated with the immortality of the first luchot. These two approaches are linked to makhlokets between Shammai and Hillel regarding the essence of Shabbat, and the order of Ma’aseh Bereishis (were the heavens created before the earth, or vice versa?) The ultimate question is: “What does it mean to be human?” In the same way that Adam HaRishon exists on two different levels within Gan Eden and post Gan Eden, the Etz HaChayim has within it the Etz HaDa’at, and can only be achieved in the end through traversing that Etz HaDa’at. This is the nature of Teshuvah as process, with which Moshe and all the prophets must contend. Rabbi Weinberg 2026-05-20 09:45:36am Fraternal Creation - Terumah and Tetzaveh represent a new relationship, expressing the interaction of two fundamental aspects of creation (“bereishit barah elokim”, “aleh toledot”) as they’re manifested in משה and אהרון. In illuminating the amazing saga that runs throughout all of תורה, where אהרון is built on rejection of משה and vice versa, we find that there are, in a sense, two mutually exclusive elements in Bereishit—netzach and hod. Those elements are conveyed through the difference between an “elokim” and a “navi”; the difference between Purim and Chanuka; and the difference between making the space of the משכן, and the consciousness of the Kohen within that משכן. Because of this interplay, Tetzaveh is not only representative of אהרון himself, functioning outside of the rest of space (just as the creation of Adam is outside the rest of the story), and does not simply introduce evil (and its atonement through ketoret). Tetzaveh is also coupled to the original rejection of משה, and the anger of H”, which in the end explains why משה (and only משה) can create the potential for specificity (as basar), and yet, at the same time, has to remain “אתה פה עמוד עמדי” (leaving “family life” for H”). Ramban’s explanation for this seeming contradiction is based on the sensitivity of משה, who understood the vulnerability of his position, and how easily it could be destroyed by the simple perception (“in the eyes of”) Mitzrayim. His “בשגם הוא בשר” becomes linked to the “בשר מבשרי” of Adam, who lacked that בושה, and therefore offered no options but the reduction of all existence into randomness and lust. Adam’s inability to acknowledge the vulnerability of relationship broke k’taam haetz—reconstructed in the aron only through the “shnei shadaich”, “toemei tzviah”, the two badim—משה and אהרון. Joy in another’s achievement is a function of the involvement in מעשה בראשית as a whole in all its potential and possibilities. That is also the linkage of נצח והוד which is משה ואהרון: the understanding of ומי יודע אם לעת כזאת with רוח והצלה יעמוד ממקום אחר, and that leads to the new מעמד הר סיני of Purim. The חכמת לב and the שמחת לב and the אורים ותומים על הלב is indeed part of אותיות שנבראו בהם שמים וארץ and grows from within בריאה. In the synthesis achieved by אהרון, he restores the הר סיני of משה. But without the breadth of משה, the acceptance of what has evolved as ביד תשלח can just as easily become the עגל הזהב. It was משה who allowed the עגל to form at the moment that he said שלח נא ביד תשלח for then in his absence there was no recourse – he had not succeeded in being כהן and the תורה remained only לויה locked in the משכן that is מתהלך. Thus an important new and more fundamental explanation for the exclusion of the מזבח הזהב from the earlier כלים: Just as in מעשה בראשית the מכיר-עובד-מיחד needed to be “outside” the original story of בריאה that had ended with a not-completely-true ויכולו השמים וארץ and then had to come the “we left out the one thing that makes it all work” and actually there was no שיח השדה without the מכיר (בטובתן של גשמים) and the עובד (לעבדו) and the מיחד (לשמרו זה משנה), in the next parasha, so too does the עובד ומיחד appear here after the ונועדתי וקדשתי ושכנתי which is not-completely-true as the שכינה can only be שורה with the קטורת and this is indeed the ונקדש בכבודי mentioned earlier. Rabbi Weinberg 2026-05-20 09:45:36am Living Space - Mishpatim and Terumah are the two modes in which the torah comes to translate Har Sinai. One is the translation of chok into mishpat , and the other is that of “panim el panim” of Har Sinai into (apparently) an attempt to duplicate it in simple materials. In Mishpatim, we reintroduced the missing vav of Bereishit by allowing humanity to be re-associated with the Torah; a torah that was meant to be accessible to what a human being has become. But Terumah allows the Shechina to be mechaber with its own vav into Maaseh Bereishit, which has now, for the first time, experienced the meaning of tzimtzum of the Shechina (which is the act of Maaseh Bereishit itself) into the area between the keruvim. Now it is possible to see the simplicity of Maaseh Bereishit, which allows for all the primal chaos, the 18, 000 universes at kabbalah, to be present in a universe that until now He has been locked out of—for where was His own vav (the arich anpin* that has to appear now to provide for the Shechina in the bayit)? With whom would He speak? How was that ayin from which this universe comes supposed to be expressed in any serious way by the cheapness and childishness of the trinkets that this universe could provide Him? Only through the process of the binyan habayit, through which “simple” things become an entry into a completely different world. Then, the materials of the Mishkan themselves become the nature of the emergent brains, of the consciousness that allows the appreciation of those materials in the first place, and give H” someone to “talk to.” That new world was the true concept of b’shvil Yisrael, and b’shvil terumah: Terumah! Both Parashot also include the tremendous danger of the third alternative to translating Har Sinai—the egel. Whether it’s in terms of mishpatim (as tofsei torah), or in terms of Terumah (as Avodah Zara and egel instead of Keruvim), the only difference is that what we set out to build is something that will emerge according to “hamareh asher Harata behar”; that our understanding will be shaped according to “pen tishkach it hadevarim asher rau einecha.” The moment that it departs from that model—whether in terms of action, where one is no longer careful of Issurim etc, or in terms of concepts, where one gets locked into how he enjoys viewing things, or even in terms of the needs of one’s personal life and significance, in making his moment of time-space unique and meaningful in some way that everyone will agree is the “most special”—then he loses the ability to emerge into the world of Terumah that finally restores the Beit of Bereishit. (from Yelli Lobel) [Arich Anpin is generally identified with the concept of "infinity" or "infinite power," for Arich, "long," implies infinite extension…The inherent "patience" of Arich Anpin is the patience necessary to allow for a totally new realm of reality to develop and mature into being.]. Rabbi Weinberg 2026-05-20 09:45:36am Free at Last (South Africa) - This year’s shiur guides us through a machloket between Rashi and Ramban on the timing of “Na’aseh V’nishmah” – was it said before Kabbalat HaTorah, or after? Analyzing Rashi’s approach, we discover a coherent explanation for its occurrence prior to Kabbalat HaTorah in parsha Yitro, and its placement at the end of parsha Mishpatim. The key is in understanding the composition of the Sefer HaBrit. Per Rashi, the Sefer HaBrit contains not the mitzvoth outlined in parsha Mishpatim, but everything from “Bereishis bara Elokim…” until “B’chodesh hashlishi…” The implications for this on the meaning of human freedom are significant. The reading of the Sefer HaBrit – not as a postscript to Sinai – but as a preparation for it, and as the trigger for “nishmah,” is what allows B’nei Yisrael to not merely “know” they are free, but to experience themselves ontologically as free. Standing at Sinai, one sees himself as a true expression of the universe as it is. One shares not only the thoughts of God by listening to Kabbalat HaTorah, but also the space in which He creates. “Anochi Hashem Elokecha asher hotziticha m’eretz Mititzrayim” is not a statement that records freedom, but effectuates it – only in the experience of hearing that one has no other master than his Creator, can a man be truly free. If, indeed, “Na’aseh V’nishma” was said prior to Kabbalat HaTorah, why, then, would it be placed at the end of Mishpatim instead of in Yitro? An answer can be found in the numerous mitzvoth of parsha Mishpatim which provide the basis for the concept of ba’alut (ownership). To truly be zoche to Eretz Yisrael, to comprehend the meaning of “Koach maasav…”, b’nei Yisrael need to know not only what it means to be free, but what it means to have something that is “yours” – something that is not merely given to you, but that exists for you. Rabbi Weinberg 2026-05-20 09:45:36am Free at Last (South Africa) - This year’s shiur guides us through a machloket between Rashi and Ramban on the timing of “Na’aseh V’nishmah” – was it said before Kabbalat HaTorah, or after? Analyzing Rashi’s approach, we discover a coherent explanation for its occurrence prior to Kabbalat HaTorah in parsha Yitro, and its placement at the end of parsha Mishpatim. The key is in understanding the composition of the Sefer HaBrit. Per Rashi, the Sefer HaBrit contains not the mitzvoth outlined in parsha Mishpatim, but everything from “Bereishis bara Elokim…” until “B’chodesh hashlishi…” The implications for this on the meaning of human freedom are significant. The reading of the Sefer HaBrit – not as a postscript to Sinai – but as a preparation for it, and as the trigger for “nishmah,” is what allows B’nei Yisrael to not merely “know” they are free, but to experience themselves ontologically as free. Standing at Sinai, one sees himself as a true expression of the universe as it is. One shares not only the thoughts of God by listening to Kabbalat HaTorah, but also the space in which He creates. “Anochi Hashem Elokecha asher hotziticha m’eretz Mititzrayim” is not a statement that records freedom, but effectuates it – only in the experience of hearing that one has no other master than his Creator, can a man be truly free. If, indeed, “Na’aseh V’nishma” was said prior to Kabbalat HaTorah, why, then, would it be placed at the end of Mishpatim instead of in Yitro? An answer can be found in the numerous mitzvoth of parsha Mishpatim which provide the basis for the concept of ba’alut (ownership). To truly be zoche to Eretz Yisrael, to comprehend the meaning of “Koach maasav…”, b’nei Yisrael need to know not only what it means to be free, but what it means to have something that is “yours” – something that is not merely given to you, but that exists for you. Rabbi Weinberg 2026-05-20 09:45:36am Fantasy or Science Fiction? - The vayanu’u (shaking) in the presence of the Shechinah that Isaiah witnessed in the haftorah becomes the focal point for understanding the experience of Har Sinai. The terror, the approach and the recoil, the perception of the mountain being held over one's head – are representations of the “vayanu'u” that occurs as one’s identity is threatened in the presence of a Reality that shatters all preconceptions of self. The experience of Sinai boils down to a single issue – Being v. Nonbeing. It is in this sense we can understand the contribution of Yitro to Kabbalat HaTorah: his declaration of “lo tov” is fundamentally related to the lo tov of Gan Eden, which defines the primal nature of relationship in which the violation of boundaries leads to the rape of the nachash. Moshe's climactic ascent up the mountain - only to be told “lech red” in order to reassert boundaries – is seen as the full equivalent of “Anochi Hashem Elokecha.” Breaching of boundaries led to the Egel and the death of Nadav and Avihu; their tikkun becomes Yom Kippur and the restoration of the mechitzas of the Mishkan. The dangers and opportunities inherent in the awareness of boundaries is the essence of “ba lenasot etchem” - the true “test” is the degree to which the imagination can expand to include all that a person could conceive of becoming if not for logistical difficulties (e.g., a short life span, technology). Anything beyond those limits is external to one's self, and reaching for them leads to magical thinking and is as destructive as the fire of Chashmal and the fire that killed Nadav and Avihu. Therefore, the “test” of Sinai is to allow the event to define one's self without endangering one's self. Har Sinai is a delicate exercise that needs to be dealt with separately through each individual, or it ends up being lo tov for everyone. Split into 600,000 voices, the call of Sinai provides healing for each person's unique illness of mind and soul, as did the stone around Avraham's neck, which focused the power of speech on furthering interactions and the development of identity. Rabbi Weinberg 2026-05-20 09:45:36am Winds of War - This year, we went beyond the description of Beshalach as a primal model of transition (exact split in dual ambience). We discussed the new idea of “va’ya’aminu”, and the centrality of war (Ish Milchama, Amalek), all of which points to a fourth, integral element of Yetziah and the progression towards Har Sinai. It is introduced in “peter chamor” of the previous parasha, and the question of the ben hatam: “מה זאת?” This parasha is the גאולה of Mah zot—throughout the story, there is a stress on the direct apprehension of the tam, as opposed to the Chacham’s intellectualization (that soon invites Amalek). This “Moshe Avdo” is that of flesh—the flesh of korban pesach, of brit milah, and of בשר חמורים . Here, we also define the primal nature of war as the opposite of כבידות (weight of our בשר that expresses itself in עצלות—inertia). When Moshe himself suffers from kvedut, (his atzlut in putting things off for “tomorrow”), we realize how destructive it can be, causing a breakdown in milchama, and therefore freedom itself. For Milchama is the vision of freedom without cages, a vision where cages are no longer important; therefore, the failure to achieve Milchama is the failure of atzlut. In the end, the parasha reveals that the most profound failures are always failures of inertia—resistance to change, resistance to doing what’s necessary to fulfill potential, and our insistence on clinging to the cages we construct for ourselves. Rabbi Weinberg 2026-05-20 09:45:36am Moonshadows - Parsha Bo is replete with contradictions between local historical events and meta-history – e.g, between a leil shimurim that guards against demons on the night of Yetziat Mitzrayim, and a leil shimurim that existed from the six days of Creation; between tricks that make a laughingstock out of Pharaoh, and the real meaning of freedom; between the need to smear blood on a doorpost, and an omnipotent God capable of goy mikerev goy; between the exceedingly personal and protracted interactions between Moshe and Pharaoh, and the transcendent "Anochi Hashem Elokecha...” If meta-history stands outside time - i.e., is not bound to cause and effect (and therefore Yetziat Mitzrayim is not a response to events, but is the justification for them) - then what meaning is there to anything we do locally? An answer emerges from the story of Rehovoam. There, we discover that if the broader conceptual structure of Malchut remains intact, it can be applied to local realities. Thus, it is only when we come to Har Sinai and are given a vision of ultimate significance, that the local events which brought us there have import; only in the context of Kabbalat HaTorah can we claim a historical narrative of freedom that can be told to our children. Witnessing Moshe hearing the words spoken to him at Sinai, b’nei Yisrael obtained the clarity that allowed them to relate their local experiences to the nature of Existence. (MY) We have come to recognize that גאולה is a 3 pronged process: on the simplest level going from the nature of פקידה and the conceptual base of the excitement of possibilities that are involved – going on to וארא nested levels and consequences of these events – coming here into בא to something more important for moral choice: the provision of space that is broad enough not just for moral choices but those that go back to משומר ובא מששת ימי בראשית . However we also find a clear cut paradoxical relationship of the purely local to what appears meta historical things that go beyond any level of the local – such as the relationship of לילה משומר ובא מששת ימי בראשית to מן המזיקים , such as גוי מקרב גוי which becomesדם אל הפתח and אני ולא מלאך to אל תצאו איש מפתח ביתו – and such as in most fundamental way the תורה of בראשית ברא אלקי"ם to the תורה of החודש הזה לכם which of course interrelated in beginning of תורה itself *two completely different visions of history one meta-history (*) which goes out of this particular planet or universe the other so absurdly local as to be dependent on rock which cannot be predicted due to its locality שמש ידע מבואו. These are such clear cut contradictions that they must in the end afford a dual level understanding of the nature of יציאה which it turns out is precisely the reason משה ואהרן “retired” here from גואלים and here become the teachers of ישראל the two breasts that tell us החדש הזה לכם where the רמב"ם uses אהרן as the source of בית דין which is the ultimate local לכם אפילו שוגגים אפילו מזידים מכל מקום החדש הזה לכם these נסים ונפלאות which are meaningless not just because the whole thing an עלילה but more deeply because nobody believes in tricks and in the end it is either הר סיני or bust—in that case what is the point of והגדת לבנך if the things that happened are meaningless? If you take into consideration that for a child they are indeed meaningless and only meaningful when רמב"ם introduces אותות של משה רבינו such that mneat history destroys the typical cause and effect in terms of מצה וחיפזון and how these things are important only ex post facto where אנכי השם אלקי"ך אשר הוצאתיך מארץ מצרים becomes the מקור of the meaning of events of יציאת מצריםit then becomes clear that it all boils down to centerpiece in the פרשה: the exceedingly local more than it has ever been interaction between משה ופרעה – once that is understood using רחבעם בן שלמה as template and understand that it is question of relationship of particular event and structure of מלכות as whole we understand that that is the meaning of the two events happening here* one which is meta vision expressed in קבלת התורה as שמיעה of מהשמשה רמב"ם one in בריאה itself -- or in pharaohs terms his sense of what מצרים stands for his willingness to risk all but never ever to give in Churchill– in the end individual left with his question of his own relationship of סדרים in the face of צלמות –as מדרש תנחומא puts it – as result astonishingly of this פרשה itself! Rabbi Weinberg 2026-05-20 09:45:36am The Lips of Redemption - Va’era is the parsha of the liminal space of Moshe’s lips which is the space between pakod and the actualization of yifkod. It is also the parsha in which Moshe realizes that his being a lo ish devarim is a result of his uncircumcised lips. His speech impediment is due to the manner in which arelut impedes relationship (just as it does in terms of sexuality) – i.e., he cannot speak because he feels disconnected, and he cannot connect because he cannot speak. This conundrum stems from the unique way in Moshe’s mind is connected to reishis. As the only one in history able to comprehend the primal space of bria from which he came, Moshe experienced the pain of having no one to share it with. Nonetheless, he discovers that even if no one else is listening, there is still power in speaking to yourself. Ultimately, the modality through which Moshe is able to communicate his experience of the nested reality of reishis is Shabbat, the source of yismach Moshe. (BW) At first, Parasha seems arbitrary, beginning and ending in the middle of nowhere. However, it takes on a very important identity—teaches not just that someone can choose not to hear until he can no longer hear, but something more profound. This Parasha is the space of the lips of Moshe! This is the space between Pakod and yifkod—his feelings of sterility in communication, of being areil sefataim, of being unable to see beyond mechanical solutions, or communicate his space. Finally, he is forced to speak to himself. We then see how the nature of Moshe’s mind being linked to ראשית is the nested level of reality he expresses in giving over shabbos (parallel stories of Yechezkel revolving around Shabbos). In the end, we understand that Pakod creates yifkod, just as yadoah creates tadah. There is always the first step that doesn’t seem to mean anything (process of growth in womb), and yet becomes the ראשית, the initial vision/ blueprint, that we have constant access to—to the point where we can speak to, and receive responses from, ourselves. (YL) (MY) What appears on first glance an “arbitrarily arranged פרשה with a premature ending, rendering it ‘incapable’ of being a true answer to הצל לא הצלת את עמך” – turns out to be infinitely beyond all of this, as it takes on a new crucial identity this is not merely (as previously understood) the פרשה which defines the power of שמיעה and its relationship to freedom, showing the ability of an individual to not be שומע – to the extent of losing the ability to change anything that has been chosen, as the רמב"ם explains in פרעה’s connection to פרעון and the consequences for freedom But, much more profoundly, It turns out that this פרשה is itself the actual שפתיים of משה – the space between פקד and יפקוד! This is where משה רבינו realizes that the difficulty of לא איש דברים is actually a problem of שפתיים ערלות and the pain of being unable to communicate the space from where he comes (מהר"ל)! He therefore feels that there is nothing to do beyond the purely mechanical: איני רואה כאן מקום לדברים  This becomes by the end of our פרשה the first step in the recognition in the nature of דבור – as הקב"ה tells משה: speak, if necessary, to yourself! אהרון can be translator, but you need to speak exactly as we speak to ourselves in הגדה של פסח This is because רבנו בחיי – וירא ראשית לו ומשה: the nature of the way משה רבינו’s mind is linked itself to ראשית, the space in which he comes is the nested level of reality which he expresses in giving over שבת, the centrality of שבת and ישמח משה, and the parallel story in יחזקאל again and again and again the development of שמירת שבת For all of this is what allows the creation of an operative word פקד creates יפקד just as ידוע creates the תדע! There is always the first step which doesn’t seem to mean anything just as womb is a first step that initially seems “irrelevant”, and yet becomes the ראשית that we have constant access to more and more as we grow, to be able speak to ourselves and get responses from ourselves – and to recognize that Life has its own space and development, it is being brought to fruition in a way that ראשית of בריאה guarantees כח מעשיו הגיד לעמו – which becomes וידעתם כי אני הש"ם here, and in יחזקאל in the actual כניסה לארץ! Rabbi Weinberg 2026-05-20 09:45:36am The Lips of Redemption - Va’era is the parsha of the liminal space of Moshe’s lips which is the space between pakod and the actualization of yifkod. It is also the parsha in which Moshe realizes that his being a lo ish devarim is a result of his uncircumcised lips. His speech impediment is due to the manner in which arelut impedes relationship (just as it does in terms of sexuality) – i.e., he cannot speak because he feels disconnected, and he cannot connect because he cannot speak. This conundrum stems from the unique way in Moshe’s mind is connected to reishis. As the only one in history able to comprehend the primal space of bria from which he came, Moshe experienced the pain of having no one to share it with. Nonetheless, he discovers that even if no one else is listening, there is still power in speaking to yourself. Ultimately, the modality through which Moshe is able to communicate his experience of the nested reality of reishis is Shabbat, the source of yismach Moshe. (BW) At first, Parasha seems arbitrary, beginning and ending in the middle of nowhere. However, it takes on a very important identity—teaches not just that someone can choose not to hear until he can no longer hear, but something more profound. This Parasha is the space of the lips of Moshe! This is the space between Pakod and yifkod—his feelings of sterility in communication, of being areil sefataim, of being unable to see beyond mechanical solutions, or communicate his space. Finally, he is forced to speak to himself. We then see how the nature of Moshe’s mind being linked to ראשית is the nested level of reality he expresses in giving over shabbos (parallel stories of Yechezkel revolving around Shabbos). In the end, we understand that Pakod creates yifkod, just as yadoah creates tadah. There is always the first step that doesn’t seem to mean anything (process of growth in womb), and yet becomes the ראשית, the initial vision/ blueprint, that we have constant access to—to the point where we can speak to, and receive responses from, ourselves. (YL) (MY) What appears on first glance an “arbitrarily arranged פרשה with a premature ending, rendering it ‘incapable’ of being a true answer to הצל לא הצלת את עמך” – turns out to be infinitely beyond all of this, as it takes on a new crucial identity this is not merely (as previously understood) the פרשה which defines the power of שמיעה and its relationship to freedom, showing the ability of an individual to not be שומע – to the extent of losing the ability to change anything that has been chosen, as the רמב"ם explains in פרעה’s connection to פרעון and the consequences for freedom But, much more profoundly, It turns out that this פרשה is itself the actual שפתיים of משה – the space between פקד and יפקוד! This is where משה רבינו realizes that the difficulty of לא איש דברים is actually a problem of שפתיים ערלות and the pain of being unable to communicate the space from where he comes (מהר"ל)! He therefore feels that there is nothing to do beyond the purely mechanical: איני רואה כאן מקום לדברים  This becomes by the end of our פרשה the first step in the recognition in the nature of דבור – as הקב"ה tells משה: speak, if necessary, to yourself! אהרון can be translator, but you need to speak exactly as we speak to ourselves in הגדה של פסח This is because רבנו בחיי – וירא ראשית לו ומשה: the nature of the way משה רבינו’s mind is linked itself to ראשית, the space in which he comes is the nested level of reality which he expresses in giving over שבת, the centrality of שבת and ישמח משה, and the parallel story in יחזקאל again and again and again the development of שמירת שבת For all of this is what allows the creation of an operative word פקד creates יפקד just as ידוע creates the תדע! There is always the first step which doesn’t seem to mean anything just as womb is a first step that initially seems “irrelevant”, and yet becomes the ראשית that we have constant access to more and more as we grow, to be able speak to ourselves and get responses from ourselves – and to recognize that Life has its own space and development, it is being brought to fruition in a way that ראשית of בריאה guarantees כח מעשיו הגיד לעמו – which becomes וידעתם כי אני הש"ם here, and in יחזקאל in the actual כניסה לארץ! Rabbi Weinberg 2026-05-20 09:45:36am The Yisrael Discontinuity - What we previously saw as model for גאולה (פקידה vs. specific) is actually much deeper. Comes to chikui—awaiting, anticipating restoration as it becomes central to your dreams and vision. Anyone who is not mechakeh lo, is not part of a relationship with Torah. Although the original vision appeared universal here, it is instantly linked to Brit Milah, as it shows up when Moshe Re-enters Mitzrayim, and in the breakdown if Brit. Defines what it means to be part of this species, the True Adam. Goes back to nature of Gan Eden. If it doesn’t reach all the way back to sefer Hayetzirah, it has nothing in common with our emunah, and is therefore a meaningless coincidence in the context of Torah. ) This year's shiur takes us beyond the universal aspects of pekidah and the specific aspects of ge’ulah to something deeper: tzipita lishuah – "did you await the redemption?" This is not a question of what a person believes in or succeeds at, but one that touches the primary definitions of emunah – “What do you dream about, what do you hope for?” If one's hopes and dreams lie outside the context of Torah, they are mere fantasies. Tzipita lishuah is not about grasping for local solutions, but about achieving a ge'ulah that expresses yetzirah. As such, the development of an adam atem depends on brit milah in which the emergent aspects of evolution (e.g., aesthetics) can be applied to one’s own biology – not as mere decoration, but as the ineffable, immeasurable experience of one’s own identity. Rabbi Weinberg 2026-05-20 09:45:36am - (MYF) We come to discover the theme of this פרשה as leading straight through to מצרים and ultimately the גאולה ממצרים – as ultimately involved in the creation of גלות הדבור from דיבתם הרעה through the understanding of the source of נסיון as being דבור שלא בפני בעל דין as the זוהר puts it –the inability of the brothers to speak the manipulation of language which is יוסף his ability to forcing the brothers to interpretation at the end of the story  the nature of dreams un-interpreted and those interpreted at the onset of the storyis as זוהר says description of narrative and how it creates the reality of human life So that the avoidance of narrative in the most intense way: avoidance קחו עמכם דברים which is the nature of תשובה itself – and in the avoidance of every element which is the local effect of the unwillingness to deal with narrative and to be דע מה שתשיב לאפיקורס, the desire to hide דינה in the box instead of understanding what the problems could be that would lead to the relationship of עשו ודינה, in the desire to get rid of יוסף instead of learning to deal with מצרים therein lies the חשש-turned-reality of this פרשה of the inability to deal with the נסיונות that appear to יהודה, of not having narrative that would allow in your own participation in creation of ultimate גאולה and אורו של משיח, instead to be used שלא בטובתו, compared to only אשת פוטיפרע instead of being the one who in the end comes into his own ability to admit -- which of course happens to יהודה as well: he learns to speak  All of this interrelated with גאולה itself and גילוים of חנוכה although רבות רעות צדיק, in the moment of ultimate רע where all appears to be lost, at that moment can come that narrative can come that gives you in a flash דיוקנו של אביו דמות, the גלוי of אורה של חנוכה which is אור הגנוז which is the source for millennia to come of sense of where you are going Because of this, the beginning of this narrative in the תורה itself: the beginning ויצא into גלות – and the גלות בבל – are linked profoundly to dreams and the איש גבריאל who appears here  because it is in dreams that narrative begins and translations / interpretations are demanded, and here we see so clearly that כל החלומות הולכים אחר הפה Rabbi Weinberg 2026-05-20 09:45:36am Wide Open Lands - Rabbi Weinberg 2026-05-20 09:45:36am I Have a Dream - At the beginning of the parasha, Yaakov flees from Esav and has a dream encounter with angels. At the end of the parasha, Yaakov approaches Esav and has an awake encounter with angels. These mirror images bracketing Vayetze define the period of Yaakov’s galut, a darkness in which he discovers consciousness within the context of the subconscious. In doing so, he bequeaths us Arvit, the nighttime prayer, and the reflexive element of tefillah in which being mitpallel bestirs us to greater heights of self-awareness. Yaakov’s awakening from his dream with this newfound knowledge of “Anochi” is the awakening from the primal sleep of Adam HaRishon. Yet, he promptly falls back to sleep, just like Daniel (the only other person ever given a vision of the End of Days) is told to go to sleep. The dreams of Yaakov and Daniel provide greater understanding into what it means to “have a dream,” in the sense of having a subconscious appreciation of what ultimately could be achieved in conscious reality. A dream can only expose the clarity of a framework – the details themselves must unfold within the course of a person’s life. In this respect, Yaakov gains the greatest insight into his identity: the process of growing into himself, the working out of the details, is what defines him – not the self he achieves at the end. When one's dreams are the aspirations of Ma’aseh Bereishit itself, every moment of one's life is empowered, every quest is a shopping expedition for a gift for one's lover. (BW) Rabbi Weinberg 2026-05-20 09:45:36am Narrative Potentials and Life of Pi - (MYF) The פרשה involves not simply the creation of תולדות for the first time since תולדות שמים וארץ in the changeover of מדת הדין קשיא of יצחק into רבקה but more profoundly reinsertion of וא"ו by finding that מדת הדין as opposed to לבוש not only the greater provider of niches of development but also the only way to truly touch underlying reality – צחוק the underlying reality more and more מתגלה we find resounding openness that רבקה now becomes the one who provides the space for both עשו ויעקב; he now allows for 2 ברכות that supply the same עשו ויעקב that רבקה allowed for the non-resolution of the פרשה is what allows the ultimate integration in which theפרשה introduces the relationship of גוף ונשמה,and remarkably we end up with most profound understanding that the most deepest attractions are in similar playing fields the unlike is that which gives the most profound connections – what the basis of love of הקב"ה for ישראל stripped away from לבושים and spoke in absolutes just in the הפטרה של מחר חודש which is אהבה שאינה תלויה בדבר not dependent on any לבוש but only on shared realities – this in the sense appropriate beginning of month of גילוי אור הגנוז which is why this פרשה tied into ברכת החודש של כסלו because time where not only ישראל is עומד on the ability to do stuff – the same אור הנתגלה בכסלו is אור הגנוז of the ultimate playing field of ראשית itself! (MYF) The willingness to be loved and not to be concerned with במה אהבתנו (מלאכי א) is the essence of ואוהב את יעקה ואת עשו שנאתי and only occurs here when יצחק and עשו both discover new selves, in which השדה אשר ברכו ה' is the אהבה מוסתרת and the נפלאת אהבה which is the source of מחר חודש as well. Change in מדת הדין to be עוסק only in לבושים and Life of Pi (BW) Toledot explores the further evolution of Yitzchak's understanding of Middat HaDin as his strict approach (Din kashya) is softened by Rivkah's (Din raphya). Initially, Yitzchak believed the path towards truth was through the discriminatory function of absolute Din; this leads to reductionism – stripping reality to its naked, generic elements. Yet, Yitzchak learns that Din is also able to establish the levushim (clothing) that give reality its “coverings,” providing a more holistic view of Creation. Parsha Toledot is therefore able to recapture the missing vav from “Eleh toledot hashamayim v'haaretz” and become the story of how the increasing sophistication of levushim provide for the multitude of niches and complexities within Maaseh Bereishis. The seminal event which broadens Yitzchak's understanding of Din is smelling “the fragrance of a field which Hashem has blessed” on the clothing Yakov wore to disguise himself as Esav. At that moment, Yitzchak experiences the point where levushim touches underlying reality. The deception precipitates an existential crisis more profound than the Akeidah itself. There, the question was being versus non-being. But realizing what he had thought was “being” was actually “non-being” is even more terrifying – he had chosen the wrong narrative! Nonetheless, he is still able to provide a beracha for Esav when he senses the genuine love and care in his “great and bitter cry.” The changes in Yitzchak's understanding of the nature of Din result from the background machinations of Rivka. It was she who taught him that levushim, like rama'ut itself, can be treacherous; however, by clothing reality in a way that allows it to be addressed, levushim can also be the path to truth. She enabled him to invest in a reality whose levushim helped him discover the love he had for both sons. Thus, the Torah is being poignant – not redundant – when it declares Rivkah as “mother of Ya’akov and Eisav.” It is for this reason that although Yitzchak selects Ya’akov’s narrative for the future of Yisrael – Eisav is not written out of the story.. (BW) Rabbi Weinberg 2026-05-20 09:45:36am - The two levels of ownership of the מערת המכפלה represent the nature of ownership of ארץ ישראל--it is necessary to have the נשיא א' תקומה in the context of the תקומה of fullest personal placement, but without any “usage”. The ownership of זה-קנה to which אברהם was זוכה here is the level of קנין of both אשה ושדה in which the קנין is not one of usage but of rooted connection. This is why the two זקן בא בימים of אברהם and of דוד in the הפטרה end up with יצר-free situations: יושב בזרועותיו של שרה-אין יצר and אבישג which explains the stress on המלך זקן מאד and the need to establish that he was not impotent. Only thus is אחוזה complete in זקנה and so both are מנחיל the future of the מלוכה/נשיא אלוקים. This can only be achieved in the context of גמילה and גמילות חסדים של אמת, for otherwise all relationship has an element of taking. This is also why here it is possible to say גר ותושב because the reference is to קנין of זקנה whereas the קנין until then by בני חת or by בני ישמעאל is one of usage only. Rabbi Weinberg 2026-05-20 09:45:36am In the Heat of the Day - In this parsha we discover the change of the presence of the Shechinah in the world, the change in the nature of the human condition, and the change in the implications of the act of Creation itself in the direction of gevurah which begins after magen Avraham with rofeh cholim, but ends up in the ne’aminut as if there’s a commitment for techiyat hamaytim. This is simply because in the tikkun within the context of this parsha in which the very coming of brit milah means that there’s a new alignment of the nature of emergence with what it is that Avraham was before and where he came from, there is also a change in the understanding of the nature of the human condition such that the personal tzchok of Sarah needs to be changed in a new relationship of “V’Avraham v’Sarah zikanim ba’im bayamim” together so that those very words become a description of the nature of techiyat hamaytim and the matir asurim that is linked to femininity’s fear of always being locked into the “ba’asher hu-sham” which is the local Din, which is the element of the parsha we still access on Rosh Hashanah, which becomes in the Haftarah the awareness of the commitment to a techiyat hamaytim that is innate in the giving of a child and now becomes innate in the giving of Ma’aseh Bereishis. So that for the first time as a merkavah l’Shechinah, as one who is able to sit, and to stand, and to be straight as talking to the Shechina in which all of the past from the very beginning of Ma’aseh Bereishis and the behibaram which is a tikkun of Adam and Chavah themselves, and becomes here the makur for not only Eretz Yisrael, but for the Me’erat HaMachpelah itself directly for the nature of kevurah, for the idea of Din in being able to mevaker, and for the idea of bikur cholim which is the rofeh cholim in our parsha, Avraham becomes now a different human being – but Sarah even more so, and the beginning of the change from the “vihu yimshal bach” to a “shema b’kolah,”, and the gradual growth of Sarah into Rivkah, in which all of the hanhagah of the olam becomes now a commitment to nakvus begins here with the change from Chesed to Din and the achievement of the “kichom hayom” in Avraham Avinu’s life. Rabbi Weinberg 2026-05-20 09:45:36am The Road That Leads to You - The פרשה here comes to define the nature of the primal war and even primal טעות as being a war towards ברכה in which the difference in the first and second 2000 שנה becomes a difference in the definition of what it means to be human, and the wars that culminate only in ביאת המשיח and go from אשר מגן צריך בידיך and מלכיצדק's ברכה to אברהם become the ultimate מגן דויד בביאת המשיח where ישראל as אדם אתם can only be achieved in the complete destruction of a vision of humanity as a species that is in no way different than its own biological roots and have a right therefore to live in a local universe that is solipsistically defined such that the very מי האיר ממזרח that leads us out of the mire of living in a completely locally defined reality becomes an ongoing battle for the discovery of truth דרך האמת and discovery of our own selves in the pilgrim and the road that leads to nowhere and the road that leads to you! This becomes in the end the ultimate תהילה לדויד which is for myself not מזמור לדויד not משכיל לדויד but לדויד אליך ה" נפשי אשא! This becomes the norm of a human being who is הולך ישר כאשר עשהו אלקי"ם becomes קודש קודשים is פורק העול of the horrible burden that humanity has of the thousands of years of mistakes of social constructs religious madness everything that has kept us down – into someone who is no longer מונע עצמו (רמב"ם) from experiencing – directly – what it means to be alive and the joy that is involved in that Love that is only the אהבה that אברהם אבינו is! And instead of figure of a philosopher of a religious figure of an iconoclast – he becomes the figure of a Lover! That Love ultimately *culminates in דויד whose very name is Lover! So that דויד ידידות של ידידיה who builds the בית המקדש as the full expression of that Driving Love that leads human beings to self-discovery and what it means to share in בריאה that is completely vitalized only by its connectedness to that underlying Pulse of Existence – that is the only way to escape the burden of a humanity that seems to maintain nothing but its own biological roots – in the את האלקי"ם that so completely distinguishes the בני נח from בני אברהם אבינו who is always the התהלך לפני with the risks and rewards of becoming completely and totally אדם אתם! BW: : In parashat Lech Lecha we find Avraham Avinu at the forefront of the paradigm shift from 2000 years of Tohu to 2000 years of Torah. The nature of the shift is nowhere near as evident as we would have supposed—at least not until we see the explosive nature of the confrontation with Malkizedek/Shem and understand why war is so central to the story of the blessings to the man of kindness! This is a war that describes a shift that is almost between species, as the vision of humanity in pre-2000 is completely primitive, despite Noah’s discovery of Freudian mechanisms (Zohar) in light of post-2000 concepts of meta-biology. Although a transitional figure, Avraham is not a religious figure. Often described as a philosopher or an iconoclast, he is – more than anything else – a lover. As such, the primal war in which he is engaged is one for the discovery of truth and for what it means to be human. He fights the mistaken assumptions, social contracts, and religious madness that burden mankind. He battles the false notion that humanity is a species limited to its biological mechanisms. In doing so, he brings us from the brit kol basar of Noach to brit milah, freeing us from the idea that we must accept the world as it is; instead, we must make it what it needs to become. As a warrior and a lover, Avraham’s shield ultimately becomes the Magen of David - the king whose name means “my beloved” and who envisions a Beit HaMikdash that is an expression of that driving love. Within its presence, a human being can discover what it means to share in a world vitalized by its connection to the pulse of Existence – to discover what it means to an adam atem. Rabbi Weinberg 2026-05-20 09:45:36am - We examine the interrelationship of the נח and עג presence throughout history all the way כניסה לארץ and why it is so definitive of the nature of תורה itself. We examine the development o ברית with נח מי נח with אברהם אבינו and continued into כניסה לארץ as part of primal development of עולמות אשר היו לפנינו which is reaccessing with the ואני הנה this ואני is the וא"ו that replaces the missing וא"ו in two important spots that cancel out previous תוהו in אלה תולדות שמים וארץ and אלה תולדות נח. By reconnecting with the עולמות אשר היו לפנינו we now connect to the nature of תורה itself as continued conceptual space which is סוכה which brings us to תיקון זכר ונקבה in the day in which the יו"ד and the ה"א meet in יום נשק in the ultimate סוכה of עולם הזה יוצא ועולם הבא נכנס. This is continuation of theme of שיעורים throughout תש"ע which dealt with connection and breakdown of זכר ונקבה on the most primal levels a d their תיקון all the way through זמני תיקון של שבעה דנחמותא ט"ו באב ויום הכיפורים here leads all the way to תיקון זכר ונקבה in the בני אלקי"ם שלקחו להם נשים מכל אשר בחרו and the real primal זכר ונקבה in תיקון שיר המעלות the שם היו"וד וה"א between עזרת נשים ועזרת ישראל that in בית המקדש השלישי becomes נקבה תסובב גבר! Rabbi Weinberg 2026-05-20 09:45:36am Neilat haHag Sukkot - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am A Kingdom of Scientists - The relationship of ענייני יצירה, of לידה to צרעת , the nature of information of מעשה בראשית as being דבר בעתו , as connected to the expression of אדם as his own information, and its impact on יצירה as דבר בעתו … The change in the nature of the כהן to being the ממלכת כהנים העוסקת ביצירה, the understanding that every last aspect of we do is linked in a direct line to יצירה, that this is גדולות המצרעים, the essential recognition that כהנים, נביאים, דתן are not magicians, but instead built in to what it means for יצירה to achieve דבר בעתו, that הקב"ה can be מעיד that this is טוב! This becomes the main עבודה of אדם: to become מכיר in being אדם בשגם הוא בשר, as part of a יצירה that goes from קרבנות לאכילה to understanding his own genome, to his expression within his extended phenotype which is the first to be affected by the breakdown of his own use of his tongue for information, and becomes an insight into the whole growth of language and humanity – and how that itself is the expression of מעשה בראשית :on every level of דבר בעתו the greatest שמחה לאדם במענה פיו! (MY) לשון הרע and the mistranslation of information as the theme of Creation itself and the basis of every single element of the parasha: לידה, נדה, דותה, זיבות, זב, קרי, נפל, צרעת. Process and its immense potential for information misused is the essence of mutation and development. The central לשון הרע was that מן העץ הזה אכל וברא את העולם about which we still say אמר אמת ונענש! For the עץ is the essence of the process of Creation so desired by אדם, and all לשון הרע is ultimately true—in context. The restoration of absolute context is the restoration of יחוד, and from there, חיים itself. What the כהן does here is what the כהן does everywhere: maintains the direction, vision, and sense of purpose in Life and its evolution. The בית המקדש is the Journey to the first DNA, a Temple at the place of Life’s first appearance on Earth, אבן השתיה. The relationship of ענייני יצירה, of לידה to צרעת , the nature of information of מעשה בראשית as being דבר בעתו , as connected to the expression of אדם as his own information, and its impact on יצירה as דבר בעתו … The change in the nature of the כהן to being the ממלכת כהנים העוסקת ביצירה, the understanding that every last aspect of we do is linked in a direct line to יצירה,that this is גדלות המצרעים, the essential recognition that כהנים, נביאים, דתן are not magicians, but instead built in to what it means for יצירה to achieve דבר בעתו, that הקב"ה can be מעיד that this is טוב! This becomes the main עבודה of אדם: to become מכיר in being אדם בשגם הוא בשר, as part of a יצירה that goes from קרבנות לאכילה to understanding his own genome, to his expression within his extended phenotype which is the first to be affected by the breakdown of his own use of his tongue for information, and becomes an insight into the whole growth of language and humanity – and how that itself is the expression of מעשה בראשית :on every level of דבר בעתו the greatest שמחה לאדם במענה פיו! Rabbi Weinberg 2026-05-20 09:45:36am Fifty-Fifty - This is the Parasha of the integration of both the שמחה גדולה of מעשה בראשית and the שמחה גדולה of every moment of life, which is indeed learned from the story of the הפטרה; of the inevitable ויהי which is linked to that שמחה, not only in individual life but in the story of מעשה בראשית in its two levels of בראשית ברא אלוקים and ביום ברא ה' אלוקים; of the two stories of מעשה בראשית of רבי יהושע ורבי אליעזר: Was it בניסן or בתשרי? Where we come to an understanding of the שעיר ראש חודש which is דרוש דורש which is בראשית and also בתשרי etc., and a relationship of each אדם to the idea of יום הכיפורים and to אין אדם עומד על דברי תורה עד שנכשל בהם. Where we relate the concept of השוכן איתם בתוך טומאותם and the nature of a תשובה which is כדי שימות והוא בעל תשובה to the actual application of a תיקון which deals directly to that which is the קלקול. And it is there that we find changes in what happens to אהרן; What allows him to be ידום and to become a כהן; what happens to נדב ואביהו and what turns them into paradigms of the nature, later, of what a מלך must understand; of what אליהו הנביא and ultimately גאולה become; and which is expressed in the very fifty-fifty of one גר who comes to be a נביא from אדום. (NS) This is a parasha in which two centers of the Torah are found – the central words darosh darash, and the central letter vav of gachon – thereby presenting a Torah split right down the middle. This fifty-fifty split is also manifested in the two levels of Creation (one by Elokim and the other by Hashem Elokim), two opinions to the beginning of the year (Nissan v Tishrei), and two approaches to teshuva (one of immediacy and one of ongoing process). The search for perfection is therefore a mistake, as was so painfully learned by Nadav and Avihu. They, in turn, recapitulate the initial problem of the moon in Ma’aseh Bereishis – a problem requiring the goat of Rosh Chodesh as an atonement for God, Himself. Nadav and Avihu and the waxing of the moon become future lessons for the Melech of Yisrael and Eliyahu HaNavi. However, it is the “fifty-fifty” approach of Ovadiah (the “yorei Hashem” who seeks tikkun through the incorporation of Middas HaDin into the YHVK) that becomes the expression of the ultimate ge’ulah. Until then, we must be resolved to living in a world that is split between simcha gedolah and its inevitable vayehi. Rabbi Weinberg 2026-05-20 09:45:36am Where the Wild Things Are (House of our Lives) - The nature of ויקרא touches not only on מעשה בראשית and קריאת האדם שמות; not only on the distinction between the nature of the Torah that we have and the Torah that would be שייך to the אומות העולם as cold, without any connection and love; not only the nature of עבודה itself and of תפילה, which is the essence of קריאה according to the Zohar; not only on the distinction between נביאי אומות העולם and נביאי ישראל, but also Torah, עבודה and that which lies between those two types of נביאים, which isגמילות חסדים in essence: תלמידיו של אברהם אבינו or תלמידיו של בלעם הרשע. For it turns out that the nature of קריאה, the nature of בהמה, the nature of זאת תורת, the nature of קרבה, and the nature of having a פתח אהל מועד is defined by the very issue of קריאה itself as defined in the הפטרה: The difference between the אל"ף and the lack of an אל"ף; the cutting away of that which קריאה insists on removing. The distinction which create the essence of קדושה out of פרישה; the very nature that build בהמה and it דוחה those which are not בהמה to after עופות; the idea of דיחוי in קודש in which the choice of one is the דחייה of the other; so that the understanding of מעשה בראשית itself lies in the breakdown between the sculptor who is able to take off and allow the statue to emerge and the beauty to emerge, but then sees in that emergence something that has gone beyond himself, which is the essence of עבודה זרה. And there is the difference between the one who has the בית and is then capable of entering into a space in which his entirety is involved in the אבן השתייה, the accretion of the planet, in the biological evolution, in the relationship to בשר, in the bringing of all of בהמה as אדם הראשון himself achieved through his own קריאה—and we achieve in our own קרבן. And this in itself is the distinction in the nature of the animal that goes back to אברהם. The difference between the magical thinking of a בלעם המכשף who is indeed unable to find the עזר כנגדו and only relates to animals through קרי, without any type of קריאה; and his magical thinking that has no structure and that has no context; the entirety of postmodernism that exists within a bubble, a room of mirrors, and the essence of קריאה that has a home and finds itself in the context of creation itself, and which therefore is never locked into a room of mirrors, and is capable of hearing the invitation, the love, and the pause that allows us to discover oneself in the very בית that is בית that was בית חיינו itself. The house of our lives, the מקום in which אבי ואימי עזבוני, and nonetheless ה' יאספני. (MY) ויקרא touches not only מעשה בראשית וקריאת שמות שלאדם, not only in the distinction between the תורה that we have versus the תורה that the עכו"ם would have had (cold and without any connection or love), not only to the nature of עבודה itself and of תפלה which is the essence of קריאה according to the זוהר, not only to the distinction between נביאי אומות העולם ונביאי ישראל -- but also תורה עבודה and that which lies between those two נביאים : גמלות חסדי in essence הוי מתלמידיו של אברהם אבינו vs תלמידיו של בלעם הרשע! For it turns out that the nature of קריאה, בהמה, זאת תורה, קרבה and having an אהל מועד is defined by the very issue of קריאה itself as defined in our הפטרה. The difference between the אל"ף or lack thereof, the cutting away of that which קריאה insists on removing, the distinctions that create the essence of קדושה out of פרישה, the very Nature that builds בהמה and is דוחה those that are not בהמה to after עופות, the דיחוי בקודש where the choice of one is דחיה of the other. The understanding of מעשה בראשית itself lies in the breakdown between the sculptor who is able to take off and allowing the statue and beauty to emerge– but then sees in that emergence something that has gone beyond himself (which is the essence of ( עבודה זרה. And there is the difference between one who has the בית and who is capable then of entering into a space in which his entirety is involved in the אבן השתייה the accretion of the planet the biological evolution the relationship to בשר the bringing of all בהמה – as אדם הראשון did in his own קריאה – do we achieve in our own קרבן! This itself is the distinction of the relationship of animal and אדם–the difference between the magical thinking of בלעם המכשף that is indeed incapable of finding עזר כנגדו and only relates to animal בקרי without any type of קריאה in his magical thinking that has no structure has no context – the entirety of postmodernism that exists within a bubble, a room of mirrors – vs the essence of קריאה that has a home that finds itself in the context of Creation Itself and is therefore never locked into that room of mirrors and is capable of hearing the invitation, the love, and the pause that allows us to discover oneself in the very בית חיינו the house of our lives, the מקום within which even if אבי ואמי עזבוני nonetheless והש"ם יאספני. Rabbi Weinberg 2026-05-20 09:45:36am Parents at Little League - “Parents at Little League” (BW) In this PPPP + P (Post Purim, Pre-Pesach + Parah) period, the disorientation we feel after encountering the randomness of Purim is mirrored in the aimlessness that B’nei Yisrael experiences with the disappearance of Moshe. Har Sinai was a flash of lightning that vanished into darkness, leaving the people in a desperate search to find some new source of connectedness. Therefore, the Egel itself was something that Moshe could defend as fulfilling a youthful, mammalian desire for sensuality and attachment. As the Kuzari explains, the need for an Egel was no different than the modern need for a shul. However, the mecholot around the Calf was inexcusable. In its attempt to freeze na’arut in time, the mecholot prevent youth’s potential from becoming actualized. The distinction between the Keruvim and the Egel becomes, respectively, the difference between a playfulness in which humanity seeks to discover itself – a playfulness in which the Shechina yearns to dwell, versus a game which is taken too seriously – a game in which retaining a grip on “golden youth” becomes an infatuation. Rabbi Weinberg 2026-05-20 09:45:36am - We recognize that the פרשה is not just about זכירה (so much the idea of פרשת זכור and the זכירה that destroys עמלק) but is also the פרשה about בגדים – which is so central in the story of שאול and עמלק, in the חמשה חליפות שמלות in the עדיים of הר סיני lost in כפה עליהם הר כגיגית of theעגל in the המן העץ of אדם הראשון himself naked and in the מעשה בראשית that was created by He who is עוטה אור כשלמה! Therefore the concept of שמחה which is the שמחה of אהרון הכהן in the expression of uniqueness which becomes the מזבח הקטרת which itself is the nature of שם, the individual name of each human being. The עבודה of אהרון הכהן לדורות of giving the special moments to each person to such an extent that we come to discover the significance of our selves and our own individuality. Those things are fundamentally linked to בגד and זכירה and specifically linked to בגד which is something that can be taken off and put on just as our lives can, just as we ourselves so easily take on a new life and in which we see no contradiction in leading multiple lives within a short span of time – and more profoundly see no contradiction in leading a single life out of the infinity of Life which is Us. The choice of taking one’s own skin seriously such that בגד becomes a mode of protection – or the primitive approach of taking קעקוע which is so deeply connected to עבודה זרה where someone looks at his life as the ultimate reality where in fact it is the מקרה – just as מעשה בראשית if it were not בגד could not exist as sprinklings of life –there would be nothing but ונשגב הש"ם לבדו without any place for כבוד for the individuals who are the whole purpose So too does פורים provide us the תקון of אסתר who is capable of taking off her clothes and being anyone for anyone therein lies the תיקון of שאול, the תיקון of what we feared in קבלת התורה the כפה עליהם הר כגיגית and leads us to קיימו וקיבלו, in which each human life is יקר. Learning in זכור that only the significance of others and ourselves is the essence of פרשת זכור and שמחת פורים. Rabbi Weinberg 2026-05-20 09:45:36am Pascal's Wager - The overwhelming concern of the parsha is kavod. So much so, that the Torah presents Yitro’s arrival out of chronological order to emphasize that the challenge of Sinai – i.e., whether Kabbalat HaTorah will be relevant as brit, or whether it will be ignored because no one can afford it – has to be addressed before we even get there. Yitro insists that brit must provide the means for an individual and the malchut to relate to the Melech HaKavod. The heaviness of brit and of existence itself was experienced more profoundly by the sound of His “Voice” than by understanding His words. There are two possible responses to “Anochi Hashem Elokecha” : (1) that we and Hashem live together and choose Life together, or (2) that we take Pascal’s Wager and lock out forever any meaning to life. Yitro teaches that there can be no Sinai of Truth – there can only be Sinai as a path to Freedom. Rabbi Weinberg 2026-05-20 09:45:36am The Desert of the Real: Ge'ula Narratives and Human Development - The convergence of Shabbat Shirah and Tu B’Shevat highlights the major theme of the parasha – the process of becoming. The happiness of song is illusory as we discover in its feminine aspects the continual birth of new problems and doubts. Shirah relates the saga of Yisrael – dreams followed by disappointments, failures followed by new beginnings. The key is to never take what is happening at the moment as the end of the story, but to see how the process is continually served by the “now.” The lesson of the breakdown in “etz oseh pri” is to be mindful not only of what we produce, but who we become while we are producing. Emunah stems from the knowledge that HaKadosh Baruch Hu remains with us throughout the long and painful journey of our self-discovery. Terrifying it may be, but there is love and there is hope…in the Desert of the Real. (BW) Rabbi Weinberg 2026-05-20 09:45:36am Plotting Ge'ula - Bo presents a third level of ge’ula wherein the events of Yetziat Mitzrayim are not problems in search of solutions, but are part of a grand plot by HaKadosh Baruch Hu. This, however, raises many questions: If indeed this night was carefully planned from the beginnings of Ma’aseh Bereishis, why must it be so chaotic, with demons on the rampage? If we were beyond the earthy elements of the first level of ge’ula, why does Yetziat Mitzrayim have to be so bloody? Why does Moshe – who initially rejected the role of go’el – suddenly get so personally involved, and why now does B’nei Yisrael – who were initially pushed to the sidelines – have to play such an active part? How do we resolve the contradiction of when the ge’ula even took place – at night or in the day? Answers begin to emerge as we explore the meanings of shemira and zechira – the former a description of potentiality that lies hidden in the nighttime and the latter of actualization that is brought into the light of day. Yetziat Mitzrayim thus becomes a template for Torah itself. Questioning and speaking, getting our hands dirty with the process of living, and engaging in the complexities of human interactions, achieves an orderliness that dispels our inner demons (which are nothing more than self-generated terrors). Torah is extracted from darkness, exposing the initial Light of Creation. Even within the Grand Plot, there is still a place for us to write our own stories. NN: In the three pronged approach to גאולה, parashat Bo is not meant as a rejection of the earlier stages, as if saying that what was done until now was really just a play and was really all about רבת העלילה and the התעללתי במצרים; nothing but a ליל שימורים in which everything was created for the nature of freedom that you had to go through; the pretense of a גאולה. it’s much more than that because we find that in the same time, we have the opposite things occurring. The לילה המשומר ובא is also המשומר מן המזיקים; it requires the involvement of ישראל; the איסור of leaving your own threshold implies that unless you’re involved, or unless the דם is on the דלת, then indeed you are not part of that הבחנה. The relationship of בדמייך חיי בדמייך חיי, the personal involvement of משה רבינו in his שליחות to Pharaoh, the actual ‘poling’ that’s taking place between the power of הקב"ה on one hand and the power of Pharaoh on the other hand, or between משה as a person and Pharaoh as a person. All of these point to a very down and dirty relationship to the גאולה, that seems to go all the way back to the beginning, to the universal concepts we were talking about in פרשת שמות. But in actuality, the profound interrelationship of the potential of a thing in terms of שמירה, and the applied actualities in terms of זכירה: the שמירה as a night-time event, which are the actual things that take place here, darkness and night in all of the מכות; and the זכירה which is a day time event. The שמור את חודש האביב – which is לילה, and זכור את היום הזה – which becomes a מחלוקת in terms of understanding the זמן אכילת הפסח, that is all related to the nature of תורה as a mode of achieving an interrelationship with that which we already know in a sense, which is given to us as an עובר, which we are born with, and are meant to forget and rediscover, and the process of the actual dirt of living. And this forces us in a very protoplasmic way which required משה רבינו here with his anger, a response which was not according to the plan, which forces הקב"ה’s hand, and all of the bloody מצוות which are essential for יציאת מצריים. The reason for this is because we deal with שאלה. We deal with the process of discovering what it is that we know. What the meaning of סדר is the underlying nature of סדר which we recognize as עלילה. And recognizing in a way that we are the ones who write our own books. And therefore, our סדרים are all רבת העלילה of our own minds, versus the actuality of the coming into the moment in which the סדר המשנה needs to conceive of the new reality which is the הוראה of זכירה. This interrelationship of זכור ושמור is expressed in the עצם חיוב of פסח, in the repetitiveness of the עניינים of the moon, which as the גמרא points out: שמש ידע מבואו, but the moon doesn’t seem to know where it’s going. And that’s because complexity is the order of the day in all human interactions. The search of the ancients for order was a mirage. סדר that doesn’t come from חושך is the biggest lie. It’s the way in which the dark ages took control of our minds, in which Aristotelian thinking and searches for order, and which Newtonian searching for a universe of order, in which Newton would be its prophet, was all בטל ומבוטל. And the reality is that those סדרים were indeed achievable only מתוך החושך. And it is ישראל who learn Torahמתוך החושך , and who are ultimately זוכה to the אור which was there before all of these minor structures like universes, galaxies and small things like that, and is זוכה to a nature of reality לעתיד לבא, which incorporates תוהו ובוהו itself. Whereas the אומות are covered with חושך ואפילה, ולכם יזרח the אור which is זורח להם לישראל specifically through the willingness to continue to engage in the שאלה, in the דיבור, in the מלילה of לילה, and the אם תבעיון בעיון; the recognition of your own danger to society and to yourself, that allowed the development of סדרים that proximate a reality rather than are part of your own עלילה. Rabbi Weinberg 2026-05-20 09:45:36am Frameworks for Freedom - What appears repetitious is actually a dramatic change: from the problem in דיבור to the problem in שמיעה. Indeed the entire parasha has one point as its theme: לא שמעו and the marvelous contrast at the end of דבר where everyone takes in their cattle to ברד where it is officially prohibited only because Moshe suggested it! The problem of the caring human in an autistic world can lead to paralysis of speech, to despair, which is what Moshe suggested in denying the value of using אקיה אשר אקיה and demanding that “We want Geulah NOW” in הצל לא הצלת—for על דבר זה נענש משה . The response is the value of nested vision despite the fact that the only relationship is to the local, despite being incapable of handling it מקוצר רוח ומעבודה קשה. The very ראשית which is משה central point of being וירא ראשית לו is only קננ"י ראשית דרכו and thus nesting is of the essence for the correct space will bring forth the correct solutions. Even if one speaks only to oneself, one can establish the space of ראשית which is a function of awareזכרון and therefore in the הגדה של פסח we must even ask ourselves, שואל לעצמו! The גלות הדיבור is strengthened by accepting the non-Space of מֵצָרִים, constraints that can only be penetrated by דיבור and gradually the joke is on the ones who would laugh. This is precisely what Churchill did, and won, and insisted: Deserve Victory! Thus the question of לא היה צריך אלא להתחיל מהחודש הזה לכם is the question of Moshe himself! And the Ramban’s view of the answer is indeed that כח מעשיו הגיד לעמו is itself the solution to the actual ירושה in terms of the actual שמים וארץ just as the היוחל ארץ ביום אחד comes only of השמים כסאי והארץ וגו' and there too in the haftara of this ראש חודש came the response to Moshe: האני אשביר ולא אוליד. This שמים חדשים וארץ חדשה is not the product of one day though it may look so to one who goes from a concentration to the war of independence in a week. It is the result of vast forces of nesting that have created the space for גאולה. Just so is the parasha the description of freedom being a function of Space, where constraints destroy the possibility of moral options, and the broader the space the broader the freedoms. Ultimately the collapse of מצרים is the collapse of the space for מצרים created by Yosef, just as the collapse of the USSR came as a result of the same דיבור, of the same התעללות, of reducing all to lies. The combination must be ראשית ומדי שבת בשבתו with the חידוש as a spiraling upward in the nested reality of a nested גאולה where והוצאתי-והצלתי-וגאלתי-ולקחתי-והבאתי are not linear but nested visions which feed off each other as all do from החכמה מאין תמצא and its attendant ראשית. (MY) This is the פרשה that changes the problem of משה רבינו from an incapability of speech to the problem of there being nobody to listen: הן בני ישראל לא שמעו אלי ואיך ישמעיני פרעהBut this as הקב"ה shows him is the whole issue: you are never limited in terms of דיבור but only in audience – which is true of the הגדה של פסח as well; wen there is nobody to talk to talk to yourself The solution has to be the expanded awareness and space that allows development of what ultimately is the תכלית to be achieved: השמים כסאי וארץ הדום רגלי, בראשית ברא אלקי"ם את השמים ואת הארץ, ברית אבות, מתחילה עע"ז – not only not irrelevant but מקור of everything!  Insofar as that is gradually processed and understood – not as a linear stage of גאולה הוצאה לקיחה הבאה יציאה– but rather a nested גאולה so too we understand מעשה בראשית as nesting of החכמה מאין תמצא the deeper your connection to that the more real your responsiveness to the ultimate achievement–exactly in the same way that Churchill defined what it means to achieve victory before anyone would recognize him as anyone but someone as laughable as one who would do magic tricks in front of פרעה ”this is the last place to bring a cheap magic trick to Hogwarts” just as they were saying about Churchill The end result is establishing more and more where this is really coming from -- all of a sudden the laughter of He who laughs last redefines everything – and they realize that it wasn’t about that, that משה ואהרון walked in not to perform magic tricks but to show that you do not need magic tricks! in the end that is what blows them away, and the recognition of their inablitiy to All elements of גאולה: how space becomes limited in מצרים\מיצרי – the choices of פרעה -- the ability to live within the mileu that allows you to see things think about things to have moral choices about things – what it means to create that mileu which is why משה רבינו comes here from being a גואל to being רבינו ורבן של כל הנביאים – all of this is one single theme! which is why we begin with nested גאולה – רבינו בחיי: הש"ם קננני ראשית דרכו –and ends with גילוי of פרעה as being helpless to do what he knows is right: אשר התעללתי במצרים— הטרם תדע כי אבדה מצרים what an ass פרעה is This is the true source of גאולה (BW) The problem of last week’s parasha – Moshe’s inability to speak – is here seen more accurately as a problem in having no one who will listen. The progression of the plagues is designed to highlight Pharaoh’s inability to respond which is the nature of his self-enslavement. As for the people, Moshe learns that it is not important whether they understand now what he is saying – his task is to construct the space that will allow them to understand his words over time. Ge’ulah is a not a linear, mechanical process, but a nested phenomenon corresponding to the nested levels of chochma which give rise to Ma’aseh Bereishit. As the universe was created with dibur, so too, is the nature of ge’ulah a function of language providing space for choice. Rabbi Weinberg 2026-05-20 09:45:36am Geulah Narratives and Human Development - The first parshiot of this Sefer establish a dichotomy between two elements of ge’ula. Parsha Shemot presents aspects of ge’ula that involve universal, moral issues and reflect the earthiness of Moshe himself. Here we are given only the pekidah – the nameless, earliest seeds of ge’ula pregnant with potential (which explains why the parsha is focused on women). Parshas Vayera and Bo, in contrast, present the specifics of ge’ula, in which we find the named, defined elements of an unfolding, historical process. Hence, this week’s Ashkenazic haftorah describes Yisrael as a root that will blossom with fruit as the initial pekidah becomes actualized over time. It is Moshe’s task to become the nexus of these two visions – balancing the human concerns of the here and now with the concerns of ultimate meaning that will unfold over generations. This achievement is a function of dibur, in which Yetziat Mitzrayim is not an event that needs to be retold, but the beginning of a paradigm in which the continued narrative is the Yetziat Mitzrayim. Hence, this week’s Sefardic haftorah highlights two definitions of neviut – one as possessing the ability to speak (Moshe’s issue), and the other as possessing the maturity to share God’s vision for Yisrael (Yirmiyahu’s issue). Ge’ula takes us on a journey wherein the embarrassment of pesel Michah is overcome, and we reach the day when “Ya’akov will not be ashamed.” Rabbi Weinberg 2026-05-20 09:45:36am The End of Infatuation and the Beginning of Living - The achievement only after the “death” of Ya’akov, the loss of all infatuation, of a level of life that was true חיות. This was a direct result of his own resolution of Yehuda/Yosef in ואת יהודה שלח לפניו אל יוסף להורות which became the source of integrating the נערות ישראל ואהבו, the source of his infatuation with the נער יוסף, Thus these seventeen years make up for the seventeen years that had been infatuated, causing him the loss of his family and potentially the entire future: he knows now that they were indeed מעט ורעים and had taken from him what he had desired. (BW) : In Vayechi, we discover that the existential nature of Yehudah’s hoda’ah provides a tikkun for youthful infatuation and a path to mature love. A hoda’ah that is related to the nature of Being recognizes the nested levels within the universe and is open to an infinity of possibilities. This allows for an expression of the totality of self, in contrast to a preoccupation with a limited self wherein one is doomed to lose everything one seeks to gain. Though infatuation and love externally may appear identical (sharing the same central ingredient – joy and passion for life and relationships), they are contextually and psychologically different: infatuation is personal, attached to a context and moments that are local; love is meta-personal, attached to moments that are eternal. This is the insight that Ya’akov achieves in his old age and imparts to b’nei Yisrael as he gives over his last words which define the interrelationships necessary to achieve Malchus in the End of Days. Rabbi Weinberg 2026-05-20 09:45:36am Yehuda: The Other Side of Chanuka - The premature victory against the Greeks and thus the reason why Chanukah was so short-lived has its roots in the differing approaches of Yosef and Yehudah that emerge in this parsha. Yosef’s strength is his chayn – his emotion, his responsiveness, his desire to connect. Yet, caught up in the immediacy of the moment, he fails to see that a long-term vision based on a local event is unsustainable. Yehudah’s strength is a hoda’ah that encompasses the broadest context possible, recognizing any new paradigm as a work in progress. Yet, when he does not allow himself to be empowered by Yosef’s dreams, he withdraws into himself, becoming entrapped in a nightmare. The generative data that Yosef brings need to be reconceptualized within Yehudah’s hora’ah. The malchus of Yehudah requires Yosef – this is the only solution to a universe created with a hey in which there is nothing to stand on except the nature of teshuvah itself. Yehudah’s hoda’ah becomes the essence of an open-ended teshuvah which alone can bring the two together after millennia of work, instead of at the instant of a simple hug. Rabbi Weinberg 2026-05-20 09:45:36am This View of Life - By the end of parsha Vayeshev, Ya’akov is completely enveloped in darkness and confusion. His wives are deceased, his daughter has been raped, Reuven has dishonored him, Yehudah has married a Canaanite, and his favorite, Yosef, is presumed dead. Wherein lies hope for Ya’akov? It can be found in the roots of Chanukah, when Ya’akov, alone, went back for his pachim katanim (“little containers,” which merited the small cruse of oil that miraculously burned in the Menorah for eight days). The real grandeur of our lives is found not in great spectacles, but in the small things that are ours by virtue of our investment in them. Thus, even to God, the glow from our tiny candles is more precious than the light of all the galaxies. And just as something as small as an olive is able to express the energy within the entire cosmos, so too, can every person who cares deeply reveal the light of the entire universe. Hope – for Ya’akov and for us – lies not in physical might or power, but in the indomitable human spirit manifesting all the complexities of mind and relationship. (BW) Rabbi Weinberg 2026-05-20 09:45:36am The Art of Living - Rabbi Weinberg 2026-05-20 09:45:36am Perfect Imperfection - With the “setting of the sun,” so begins Ya’akov’s first sleep in 14 years and the plunge into the dark night of his soul. This takes him to Haran on a mission to incorporate the genetic material of Terach into Yisrael in fulfillment of Avraham’s original vision. Yet, whereas Avraham saw the world from the outside, Ya’akov sees himself in the world from the outside. This new consciousness precipitates the same existential doubts suffered by Rivkah. In grappling with Lavan, the greatest of swindlers, Ya’akov probes the murkiest parts of his psyche and unearths the rama’ut so intrinsic to his own identity. In confronting his fears of the subconscious, Ya’akov discovers his “Anochi,” realizing that only with self-knowledge can he truly peer into the heart of another. Distinguishing truth from falsehood can be difficult, but Ya’akov learns that as long as his underlying drives are properly directed, he can be right even when he is “wrong.” As the patriarch who journeyed into darkness, Ya’akov is the one who institutes the Arvit tefillah. (BW) Rabbi Weinberg 2026-05-20 09:45:36am Terrifying Nakedness - (MYF) The original creation of תולדות in the world in which מדת הרחמים is to be connected to מדת הדין which takes the place of בראשית ברא אלקי"ם is terribly lacking because it lacks the וא"ו which as מדרש says is פוסל the original תוהו ובוהו. This is the פרשה in which those who were the carriers of מדת הדין בעולם: יצחק דינא קשיא ורבקה דינא רפיא need to reestablish that וא"ו to connect the לבוש וצידה of the world, the fake identity in a העלם עולם world of simulations and nonrealities * this is the world that needs to evolve into human beings with the same existential doubts about themselves as רבקה ויצחק both have: ותאמר רבקה אם כן למה זה אנכי and ויחרד יצחק חרדה גדולה עד מאד גדולה משל העקידה* the terror of facing mistakes – almost impossible to conceive of, to see life as one big mistake not just to be afraid of dying –that is the deepest terror, that almost everyone walks through lives terrified that if they thought about lives they would commit suicide too many contradictions too much to fear lying underneath the surface to much תוהו that shows up in the tears – the nature of תוהו in greek the chasm abyss of the very terror from not allowing ourselves to do תשובה because cannot conceive of looking close enough to realize how awful it is! It is this interrelationship and acceptance of oneself– the contradictions of psychology and absorption of the reptile in עקב vs ויתרוצצו giving up and trying to crush everything in you in order to survive – this becomes the true presence of מדת הדין in the world that allows us to laugh off the failures as יצחק אבינו himself does in providing the ultimate space for all the potential of בריאה which includes within it both ראשית: ראשית ישראל וראשית עמלק the holocausts and buildings of בית המקדש all of which come from the simple words given to רבקה in beginning of פרשה and transmitted by יצחק in the end of the פרשה: ולאם מלאם יאמץ and והיה כאשר תריד together define the nature of Jewish history and the history of the development of the psyche of every human being ! (BW) As paradigms of Middat HaDin, we would expect Yitzchak and Rivka to possess absolute clarity. Instead, we find them exhibiting the most profound doubts in terms of the course of Jewish history and their own psyches. Rivka’s existential crisis over the contradictions within her womb is mirrored by Yitzchak’s existential terror at realizing that everything he believed in had been a mistake. There are, however, two phenomena that allow Din to function in the presence of such frightening tohu: (1) the power of motherhood, wherein Rachamim that derives from rechem (womb) is able to provide space in the world for both Yisrael and all its horrific antitheses – i.e., Rivka as mother of both Ya’akov and Eisav. Yisrael survives and achieves its full potential not by crushing the primal serpent that Eisav represents, but by absorbing it. (2) the l’vush that clothes the underlying nakedness of reality. Whereas nakedness itself is generic, identifying the specific guises that obscure it becomes the role of Din. It is thus essential for Yisrael to become skilled in the recognition and practice of deception. With the foundations for a functional Din in place, the parasha is able to capture the vav whose initial absence in Creation negated the presence of tohu – “these (eleh) are the toledot of Heaven and earth…” – and insert it into the toledot of Yitzchak: “and these (v’eleh) are the toledot of Yitzchak ben Avraham…” Rabbi Weinberg 2026-05-20 09:45:36am - We discover in Hayei Sarah that Avraham only finds wholeness in the death of his wife, wherein the true value of her life is revealed to him. Her burial in Hevron is a reconnection to the earth that occurs along with a tikkun of the primal breakdown between man and woman that happened in Gan Eden, and here Avraham “presents” Eve to Adam. In Hevron we experience the essential, everlasting relationship between God and Yisrael that transcends the individual members and deeds of Yisrael in any particular era. Thus, the interconnection between last week’s parasha defining Yerushalayim and this week’s parasha defining Yerushalayim’s own underpinnings: Me’arat haMachpela, the untouchable, where Shema and Tefillot must first go before arising Above in the place of prayer, Yerushalayim, the vulnerable. Alon 0524255514 reviliamide multiple myeloma One might have thought at the end of last week’s parasha that Avraham, the ish Chesed, achieved completeness through the Akeidah and the integration of Din. In fact, we discover in Chaye Sarah that Avraham only finds wholeness in the death of his wife, wherein the true value of her life is revealed to him. Her burial in Chevron is a reconnection to the earth that occurs along with a tikkun of the primal breakdown between man and woman that happened in Gan Eden, and here Avraham “presents” Eve to Adam. In Chevron we experience the essential, everlasting relationship between HaKadosh Baruch Hu and Yisrael that transcends the individual members and deeds of Yisrael in any particular era. Thus, the interconnection between last week’s parasha defining Yerushalayim and this week’s parasha defining Yerushalayim’s own underpinnings: Me’arat haMachpela, the untouchable, where Shema and Tefillot must first go before arising Above in the place of prayer, Yerushalayim, the vulnerable. (BW) Rabbi Weinberg 2026-05-20 09:45:36am The Dark Knight - We recognized that the two פרשות of אברהם, לך לך and וירא, are the equivalent of the two Avrahams that are separated by the פסיק (divider) at the end of the story, in which the first Avraham is still there until the very last moment, in which he can accept the ציווי of the מלאך not to touch his son. We saw that the themes of דין begin not only in this parasha, but back with נח, because it was there that there was a ברית with מידת הדין של מעלה. What we are really coming to address here, is the way that that ברית needs to be subsumed in בריתו של אברהם, as a recognition that nature and God is not benign or beneficent in the ultimate sense of what is required to be יוצא from בריאה: something that is brought out so painfully in the חורבן הבית, in which הקב"ה says “I gave what I love the most into the hands of destroyers”. That is His עקידה. And here we have now a description of a second אברהם אבינו, whose vision of a לך לך is seen as the ultimate לך לך; in the end, his most חביבות was his finally discovering the nature of עבודה that could actually still be לך, and yet become part of what it was that בריאה needed to achieve; that could touch on the original בראשית ברא אלוקים which was בתחילה עלה במחשבה לבראתו במידת הדין; and to be כולל in the nature of עבודה, not a willingness to live merely in the presence of דין, but to become an actual agent of a מזבח which is the predator in itself, it has to be בחלקו של טורף, the predator itself; as one who engages in the ongoing מלחמה which is the ultimate vindication of the original בראשית ברא אלוקים itself, of a בריאה whose narrative must include in it the discovery, once again, of what the process ofבריאה meant initially. BW: Parsha Vayera continues Avraham’s lech lecha by incorporating Middat HaDin into the ish Chesed. Avraham finds that it is not enough to merely accept the presence of Din, but that he must also become its agent. The main requirement for his transformation is…learning how to take a joke! Perhaps the biggest joke of all is the notion that Nature is kind. Thus, Avraham’s lech lecha is a journey within a broader journey that begins with the brit Noach and culminates in the building of the Beit HaMikdash – a journey like the course of Nature itself, consuming and subsuming everything in its path. In the process, Avraham discovers the preciousness of an avodah that can truly be lecha – for you – without being a reflection of you (i.e., of one’s own projections). With many new insights that you won’t find anywhere else, this shiur is guaranteed to change the way you think about Avraham Avinu and the Akeidah, and that…is no joke! Vayera continues the theme of “Lech Lecha” from the previous parasha, again emphasizing the aspect of “lecha” – for you. Here, Avraham, the lover of G-d, discovers the meaning of yirat Hashem. Avraham’s yirat Hashem in the Akedah is best understood when contrasted against Avimelech’s lack of yireh. The latter justified taking Sarah because (in the words of Paul Simon), “a man hears what he wants to hear, and disregards the rest.” On the other hand, out of the many ways he could have interpreted G-d’s command in the Akedah, Avraham rejected an easy solution that would have resolved the contradictions inherent within it, because he recognized that yirat Hashem requires a commitment to all possibilities. Ahavat Hasem alone risks making avodah a projection of the self; yirat Hashem alone has the ability to make avodah a crushing of the self. However, when yirat Hashem arises out of ahavat Hashem as it did with Avraham, we learn the makom of true avodah – an appreciation of external reality that is brought back into the experience of one’s self, so that avodah becomes an expression of one’s own care and love. Rabbi Weinberg 2026-05-20 09:45:36am Magic Mystery Tour - Lech Lecha is more than the avoidance of religious ideology in action, but rather Lech Lecha is the deepest insight into Avraham Avinu as the emergence of Yisrael in the world. Thus he was kept artificially isolated, מושקע באור כשדים, separate from any influences, not to be touched by external extraneous data, the one and only real self organized expression properties of the בי"ת בראשית and that means the conglomeration which appear to us as different elements, contradictory: the activist, the Socrates, the freedom fighter, the monotheist, the Man of Chesed, all subsumed by אברהם אהובי, the final handing over the world from בני נח to בני אברהם, handing over with full awareness on the part of מלכיצדק. No other explanation of כח מעשיו הגיד לעמו. Not a moralistic or intellectual story, the existential story of Creation’s own organization, the בהברא"ם. BW: פרשת לך לך is left not only open-ended but open-beginning-ed! As רמב"ן points out it gives us "zero information" and does so for a very important reason: for through לך לך we experience the quest that לך לך itself represents and it is the very זכות of being able to hear לך לך that allows אברהם אבינו to become who he is – the התהלך לפני instead of את האלקי"ם! The פרשה itself is the experience of the נסיון of לך לך which is the universal quest of every human to be a pilgrim on journey to self; because of that it is filled with the failures that lead ultimately to success and not only with the definitions of all of history to come but all of the psychological and human roots to where that destiny came from! Rabbi Weinberg 2026-05-20 09:45:36am - We explore how מי נח בהפטרה should be an actual way to address the nature of גאולה ונחמה as נח must ultimately be זה ינחמנו and discover that the ongoing aspects of creation that are in this פרשה that continue the themes of space and context we noted in the original מעשה בראשית: the centrality of אדם to תפילה and the breakdown of תפילה here in מי נח itself; the question of אדם as bringer of water and breakdown of water in מבול; the ultimate triumph of אדם in יוסף of שמים ותהום is addressed directly by נח in the change from a world paradigm seeking perfection in separate unitsחיים ומוות into the הליכה that is later utilized for מקדש סוכה and space that allows for כניסה לברית which provides for allowances that otherwise would have destroyed the world allowances in the nature of ברית in the nature even of failed sexuality but which continues מי נח that allows us to avoid the בושה וחרפה של נעורים ואלמנות and to avoid the fear of the רגע that we see now as mere שצף קצף which translates into כניסה לתיבה כניסה לברית כניסה למקדשbecomes כניסה לעתיד לבוא לארץ ישראל translates into completely new mode of living with הקב"ה where הליכה turned into the actuality of a world that has the perfection not of what is achieved but of how it is achieved. Rabbi Weinberg 2026-05-20 09:45:36am Bereishit Review - בראשית as an extension of the ימי הדין, and particularly as an extension of סוכה. We came to understand that the פרשה itself is a סוכה, not only in the sense that it is מרמז to a סוכה. It is a סוכה in the sense of its ability to define the nested spaces—and that that is what makes it unique as a פרשה—that is literally has no meaningful linear expression. In its nesting it creates a completely different vision of what it means to talk about the local. Therefore it describes הקב"ה first as a ישמח ה' במעשיו and afterwards in ויתעצב אל ליבו, as part of what it is to have the presence within מעשה בראשית itself. This becomes now the לויתן of the סוכה that is מלוה us. Which becomes the קו of יקוו המים, which becomes the לישועתך קיויתי ה' in the actual בי"ת which is the סוכה of בראשית and the מקום of בריאה itself, and provide, just as it is with the closing רש"י, in the same way that the מין understands, that if there is a reason to participate in a higher space—for whatever reason he is reproducing, then there is a reason to participate in the local as well. This theme is seen throughout: in terms of the relationship of זכר ונקיבה in the first story and the second story of creation; in terms of the relationship of שמש וירח in the first storey and the final story which is the relationship of שבת to ראש חודש; The relationship of מינות to מלכות; and of אדם in his original place and ויקחהו and being מניחהו בגן עדן; All in all, this presents us with a vision of a קו that allowed penetration of the space which is החכמה מאין תימצא; not only wouldn’t it be a contradiction life – local life, with all of its emotional presence which seems to have no connection to חכמה, not only does it allow us that, but it actually enhances it—just as it does in the life of דוד המלך—in that the totality of a דוד מלך ישראל חי וקים becomes that which is so completely connected in the literal מלאך sense, the emotional sense—the translation of חכמה into בריאה, that he provides not only guidance, but a real קו for any individual throughout the דורות, to be able to be מתחבר to the particular aspects of his own life in that moment. --- Parsha Bereishis is a continuation of Sukkot, not in the sense that the parsha is an allusion to sukkah, but that it is a sukkah in its very essence. Meaning - just as the sukkah provides a nested structure for existence (i.e., God creates the world while sitting in a sukkah, the beis of Berishis and thus the world is a sukkah, the tevah of Noah is a sukkah, the Mishkan delineates the measurements of sukkah...) - so too does parsha Bereishis establish reality in a nested form. Hence, the stories of the parsha are not related linearly, but each one subsumes the other. Moreover, the parsha defines conceptual space in terms of sukkah; the separation of the waters, the two narratives of Creation, the Etz HaChayim and the Etz HaDa'at, etc., present two levels of spatial reality - the holistic and dualistic. There is the risk of becoming trapped in the latter and falling into minus, where there seems to be no reason to rejoice in a Creation that has failure and death built into it. David HaMelech provides an answer to the cold, intellectual approach of the min. David’s emotional attachment to the Bria is the basis of a relationship with it that forms a bridge between these two spatial entities, and provides a constant connectedness that accompanies him (levui) throughout a world of process. Therefore, the most fundamental link between the parsha and sukkah is the Levyasan. We see it only once – in the upper story of Creation – and then it seems to disappear. Though hidden, it follows us along on our journey, and reappears in the simcha of the ultimate Sukkah. Thus, there is a line between the local world in which we struggle, and the original vision of Bereishis – and that line is tikvah, hope. Rabbi Weinberg 2026-05-20 09:45:36am Neilat haHag Sukkot - Rabbi Weinberg 2026-05-20 09:45:36am Neilat haHag Sukkot - Rabbi Weinberg 2026-05-20 09:45:36am - Nitzavim is to brit what Rosh haShana is to Teshuva, the prerequisite; Nitzavim is to the חטא העגל what Rosh haShana is to the חטא עץ הדעת; Nitzavim is to the discovery of self and life what Rosh haShana is to that discovery of צביונם within the story of מעשה בראשית. The maturation of לב לדעת and the ability to be מכיר טובה that introduces the היום הזה at the end of כי תבוא means that until now the ראה of ברכות וקללות would have been understood as a מחוסר דעת which is precisely as Rambam defines: כדי שאקבל הברכות ואנצל מהקללות! This is why Rambam first lists Nitzavim ראה נתתי לפניך היום החיים והמות before Re’eh’s ראה נתתי לפניך ברכה וקללה! (MY) We speak about נצבים וראש השנה as being related as the end of עגל in which life perceived as coercive — or a personal מעשה עגל in which anything outside of yourself as by definition coercive! It is this פרשה that defines the difference between ברית and religion and it is this פרשה that makes it possible to have a ראש השנה that is involved in the recognition of value of life and how every choice is choice of life and not choice or decision of life, that any default is by definition and by definition not ברית oriented — it is only this vision that after 40 years is capable of addressing the end of the חורבן and the end of מעשה העגל — which is why 7 דנחמותא ends now with understanding that it was not we who were compelled it was הקב״ה כביכל “dragged through the mud” by us בכל צרתם לו צר and that is the vision of נביא that הקב״ה’s Desire is this moment of reconstruction that requires נצבים so that He would not be stuck with us in such a way* — in the same way that this פרשה makes it clear that כפה עליהם הר כגיגית is the opposite of what ברית ובריאה is all about לאדם הראשון! Rabbi Weinberg 2026-05-20 09:45:36am - FOR VAYELECH SHABBAT SHUVA: We come to recognise 2 completely different levels of תשובה‫:‬ בגמרא תשובה מאהבה ותשובה מיראה that are מרומז in the 2 levels רמב״ן identifies of הסתרת פנים‫:‬ הסתר פני רחמים והסתר פני גאולה for הסתר רחמים leaves open only עבודה that is local and religious which has no awareness of overall drive of תקון גאולה and perspective of תשובה as רמב״ם addresses in הלכות תשובה פרק שביעי. That difference and perspective accounts for how it is as ספרונו points out you can arrive at clarity without having the solutions not knowing the חלק המוסתר and being capable of being מקיים here the חיוב בנביא‫:‬ ולא נאמר עוד אלהינו למעשה ידינו — which becomes the only way in which rebuilding would have been possible even immediately after חרבן with the question to יוחנן בן קרח of לא נאמר עוד אלקיה״ו of להלכה making הקב״ה your Witness but as gradually a person gains perspective of פני הגאולה he comes to דרגה of not being בוש about having “no right to be” but rather sees himself as חלק of vision of בשביל ישראל שנקרא ראשית which is the vision of גאולה itself and comes to see the variations of his behaviour as really chaotic and therefore outside of דין that needs to incorporate them into pattern of רע but instead sees them as תוהו themselves and is capable of putting them into מצולות ים ( without this it is a struggle in which people are almost always incapable of changing almost anything with and the very opposite of קרוב אליך הדבר‫ מאוד ‬) which allows him to be זוכה to see the types of patterns in כלל ישראל in others and in himself that is the ultimate אהבה in search of Complete Existence which becomes אהבת השם which becomes תשובה מאהבה and the only תשובה that is קרוב אליך הדבר מאוד! Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - The contrast of the 2 נביאים – one of נביא ישראל and the other the expression of ולא קם נביא is fundamental not simply to an understanding of הוי מתלמידיו but rather it expresses a difference in the nature of מעשה בראשית itself: in the nature of what the information is that is generated by the universe – and that the difference of קרי וקריאה is about analogous realities, a reality of קרי that achieves everything within the context of דבר קטן that קריאה can achieve – in fact קריאה does a "worse job"! But on the other hand what קריאה provides is the Gödelian significance of the information against which it is measured – the very thing that בלעם so laughed at, as if הקב"ה would wait for such absurd information to come his way – and invites you in to the table in which the information is evaluated appreciated and seen in the context of ראשית שיש לו אחרית: דרך כוכב מיעקב – all of which becomes the אחכה לו out of the words of בלעם himself! These differences are expressed in the nature of information itself קרי קריאה which is the difference in דבור a דבור that comes of context vs a דבורthat comes from contextlessness שמות of what things are rather than how they connect Rabbi Weinberg 2026-05-20 09:45:36am - The creation of דיבור in the מדבר leading to דברים and the theme of יפתח as arguer and נדר maker in the haftara, Bilaam, speaking to אדום, סיחון ושיחה נאה, לשון הרע, מחלוקת is the massive change from a Newtonian mechanical universe to a quantum statistical one, precisely what was needed for true כניסה לארץ and became the source of the Second Mikdash and Purim. This was the true march from the נדיב and the changing shoes of בת נדיב and the development of מלכות and בת which relates it to אל תקרב הלום which is the final end of Shoes. (See Alexander McCall Smith!). This summer will see the first commercial products controlled entirely by thought! We are the magicians, and that alone is victory over the magic of Bilaam and the רפאים. Hukat and Balak present mirror image approaches to Torah and information. For Bilaam, there is only text without context. Randomness – “keri” – governs the Universe. All events are reduced to isolated snapshots in time that can mean anything, and therefore mean nothing. On the other hand, Moshe opens our eyes to a Gödelian vision of reality. Information generated in the Universe is meaningful because there is a point of reference outside Olam Hazeh. All that is necessary to appreciate its significance is to accept the invitation, the “kria,” offered by HaKadosh Baruch Hu to be part of it. The essential role of Man in this enterprise is contrasted by the differing approaches to dibur of Bilaam and Moshe. Bilaam has no words of his own – like his donkey, he can only speak what is put into his mouth. Moshe, however, is transformed from a לא איש דברים into a man who finds his own voice, discovering that his words give speech to the expressions of the Universe. The evolution of human beings such as he is something that HaKadosh Baruch Hu finds worth waiting for! (MY) The פרשה which is the transition between אור וחושך – a discontinuity. That discontinuity takes the shape of one line: the line of a world that is mechanicalיוצאי מצרים ועבדות and a world that is non-mechanical that develops through דבור and נכנסים לארץ – the confusion of that line and loss of הבדלה results in ירושת הארץ which requires כיבוש and which is violation of entire path of אברהם as בת נדיב which is the development of מלכות which is בת out of אברהם through דבור as opposed to the ממשלה of נמרד through כיבוש. The original כיבוש הארץ is destroyed by loss of כיבוש because it is always artificial and indeed in this weeks הפטרה we see the attempt to maintain כבוש without the need to fight by יפתח הגלעדי and his דבור לפני השםand through his words to the invasion of עמון This is the reason why all the elements of אברהם אבינו's initial rights are brought in this פרשה: for it is here that we deal with רפידים, סיחון, עוג, here that משה רבינו must deal with the fear of עג's כח from אברהם אבינו! It is here that we reach the same קדש עין משפט and it is here where עמלק first appears in לך לך to threaten a world which was believed in as mechanical The only way we end up restoring בת נדיב is through the process of new paradigms which are the נעלים of מה יפו פעמייך בנעלים בת נדיב and which becomes the transition from one phase to another in which at the end the גאולה ותמורה is achieved through נעליים and in this case גאולה over נמרד achieved through losing the need for כיבוש! Rabbi Weinberg 2026-05-20 09:45:36am - פרשת קרח is the פרשה that defines for us the nature of the concept of defining and the nature of מחלקת itself! It is the פרשה that distinguishes between the evolution of differences which becomes the בכורה primogenitor related to genesis itself – and a פרשה that recognizes that something that comes out of ראשית must go beyond that which is created in the world! Because of this, the two elements of individuation which occur on the second day of בראשית which is the nature of הבדלה itself need to be defined here in 2 ways: one prior to בריאת הרקיע and the other which is post. One which is pure hell and the reason of leaving out כי טוב; the other which is pure חביבות and love; the one after עשיית רקיע ; one פלגאה the attempt to reduce all things to the generic and to destroy individuation: מחלקת on essence of Creation ; the other which become בני קרח who sing of individuation who sing a song of love to the ability to fight חצים שנונים חרבים that are sharpened to be able to be לוחם מלחמתה של תורה These two visions of the nature of the individual are two different levels of understanding מעשה בראשית one which focuses on בכור which is the reason קרח gathers together the בכורים who are upset about what has happened in לוי and one which is focused on the הבדלה of לוי which indeed in the end outdoes קרח himself in allowing any human being !מתקדש בקודש קדשים It is here that we gain מקור תשובה בשירי בני קרח,here that we have פתיל תכלת which קרח thought could be included within the בגד itself and instead is one string among eight which is wrapped around all the other strings and becomes the context of individuation of the שבעה – in the same way that למנצח על השמינית becomes the post-עולם הזה extension which defines the difference between ראשית בשביל ישראל שנקרא ראשית which can emerge only after ברית מילה ושמינית ולמנצח על השמינית – and בכור itself which is part of בני בכורי ישראל which must grow beyond itself into something which extends: either as מזוזה extends בית שכולו ספרים, or פתיל תכלת extends בגד which could be כולו תכלת all of which is irrelevant unless there is a ראשית which extends ישראלwhich is perhaps כולם קדושים but nonetheless goes beyond into the vision of Creation itself and its emergent into a world of שמינית itself and ultimately עשרה מינים! Because of this the entire מחלקת revolves around רקיע: do I view the רקיע which is the way תכלת becomes for me כסא הכבוד the קרח הנורא the מקור of קשר הקב"ה עם ישראל or the רקיע is the understanding that we must continue to fight in order to create ways of looking at the world which are enough in themselves, as נמרד the first פלגאה thought and which קרח who continues as further פלגאה believes – throughout history it is the פלגאה who take תורה and destroy it with the פלגאה as opposed to taking תורה as that which itself must come of the מחלקת not just be discovered in the מחלקת but be created in the מחלקת of פלוגתא which is the only True Love שיר ידידות composed out of song of love to מחלקת ofבני קרח who were מתקן בדווקה מתוך גיהנם את הרקיע עצמו! For every human being to live life of living within תכלת in which he sees that the beauty of the sky and its reflection of the light itself which is now refracted in many different directions –what gives us the blue sky is the equivalent of the breaking up of the totality of light into its components: that תכלת becomes the תכלית of סופה להתקיים of מחלקת לשם שמים literally: the actual sky ויקרא אלקי"ם לרקיע שמים and provides for us always למנצח על השמינית – not the "real שמים" of עשר but ויקרא אלקי"ם לרקיע שמים which is sufficient to escape the limitations of a small world of גשם into a world that leads ultimately to נבל עשור! Rabbi Weinberg 2026-05-20 09:45:36am - The פרשה becomes the dividing line between generations, not simply בין שיעבוד לגאולה. This dividing line is defined in terms of חבור הלב לארץ ישראל – not to intelligence! It turns out that the way in which מחשבה intelligence in terms of data and intelligence in terms of the כלי which utilizes the data work and are interrelated – is a function of how much you are connected with the רוח אחרת vs the ולא קם רוח האיש of !רחב הזונה That is defined by how strongly you recognize that the interrelationship between your preparations and the results is precisely that same as the interrelationship between data and what it is that you do with it – those are two completely different worlds! This is the underlying nature of escape from לשון הרע : the difference between the data and what it means to you, the difference between Reality and your personal reflections of it. Therefore the question of כל לב and כלב's connection to ארץ ישראל vs לא קם הרוח which is the loss of heart loss of potency loss of involvement and disconnection from any תקוה -- that becomes the difference between those who succeed in making the transition in this fundamental הבדלה of שלח: the difference between generations of different paradigms and not the difference between personal experiences of different ideas – that is the difference between כי תבוא אל הארץ and סיפור ודבור וענייה ואמירת בכורים and יציאה ממצרים סיפור יציאת מצרים הגדה וענייה that comes then – these are completely different worlds! Only in putting them together is it possible to see the dividing lines through a ספר of speech in understanding what it means to be יוצא משעיבוד לגאולה and how it is that speech and understanding and תורה as דברים של תוהו the very תושיה upon which the very world is based on and expression of -- ברית אברהם אבינו on a place, not an idea! Rabbi Weinberg 2026-05-20 09:45:36am - פרשת בהעלתך becomes the expression of the actual change in the year in which occurs – it is the watershed period of אור וגילוי from ט"ו בשבט achieving שבועות וימי מלואים של שבועות sinking into period of תמוז ואב כנגד מחנה דן אסיפה, just as this פרשה "sinks" from heights of הר סיני (כתינוק הבורח) creates a פרשה of watershed in which we go two completely different directions אספסף ואסיפה in every sense of the word down to the גרים שמשה רבינו עצמו קירב In the end though it seems the loss of everything of משה רבינו and his דרגה from המאסף לנאסף(אלדד ומידד) and worst of all victim of attack from brother and sister –it actually becomes פרשה of גילוי of the two great carriers of ישראל: משה on the one hand who is now נתגלהas being משה עבדיwhose נביאות is now part of י"ג עיקרים as always different and always providing חיבור to קבלת and therefore completely out of any local life and on the other handבהעלתך של אהרון evenלהעלתך מבין האומות אספסף that חנוך ישראל of what it is provides the אור just as תורת משה is נוגע under every conditions –put the two together and you have nation of נדיבי העמים נאספו initial understanding of משה רבינו that he needs to make himself the ניתנו מרועה אחד the depths into which all the grandeur of בריאה had been scattered initially into עולם created in way which now requires אסיפה into the deepest parts of תהום as זוהר says into עמוקתא and only when עמוקתא begins to flow the two people in the misty mountains learning together under the of circumstances to be מתקן it in חג האסיף which closes this period. גאולה becomes the expression of what מרים had done for משה in exposing him עמקות of אדום and connection to the west. Rabbi Weinberg 2026-05-20 09:45:36am - The activation of the משכן through the קרבנות הנשיאים together creates a מחנה which is not simply the placement of משכן within individual lives which allows נזיר סוטה שלוח טמאים but is rather the creation of the קול מתדבר a place for a voice that speaks to itself without needing to be limited in any sense and therefore existence becomes כל פעל השם למענהו! As result of that the מחנה becomes מקום הגר the ability for that which is addressed by the greatest תרומה of the מחנה what emerges from מחנה addresses anybody in the world (רמב"ם) creates a system of גר תושב -- and most importantly provides for us the nature of the meaning of significance of actions רע וטוב and the potential for תשובה ותיקון which is why this פרשה becomes מקור תשובה בכל התורה כולה מכל חטאות האדם! Rabbi Weinberg 2026-05-20 09:45:36am - We come to recognize חומש במדבר as חומש דגול מרבבה translation ofהר סיני issues not yet addressed in ויקרא and the expression of the בכל מסעיהם of שמות when the בהר סיני in ויקרא was only expression of ונועדתי שם – thisדגול מרבבה so central that used byרבי עקיבא עקבתא his own הצלה בכניסתו לפרדס –כולם אליבא דרבי עקיבא עקבתא alter ego fo משה רבינו this idea is idea of transition and immense investment in the three day transition of מצרים into ארץ ישראל is central because it is the time of the ambivalent מדבר –in which we have both הצגתיה כיום הולדה the stripping down to nothing the desert of the real and discovery of new identity ודברתי אל לבה במדבר This period is laced with very profound dangers of ביום פקדי ופקדתי nature of פקידה itself the phase of adolescence search for identity playing with the universe exposure of self discovery of boundaries חומש is full of מי זאת עולה מן המדבר and במדבר הזה יתמו both issues are issues of adolescence this is description of this adolescence Transitions worth all the investment they require because they become of all subsequent buildings – now the משכן turns into ultimatelyמקדש ירושלים because it becomes עצי שטים עומדים frozen in actuality in same way inflation freezes into macrocosm of universe and becomes in every last detail essential to know to appreciate universe I which we live So too does the loss of identity that occurs in גלות need to draw from the לויה both of accompanying and deconstruction and the original building and deconstruction of משכן becomes of self – עליה בית המקדש conservation of sense of time משכן זמנא. Rabbi Weinberg 2026-05-20 09:45:36am - In examining all of the issues that needed to bring us back to הר סיני from what appeared to be leaving har Sinai we recognize that addressing the whole issue – specifically because שמיני itself was inaugurated on har Sinai שמחת בתי שמחתי – coming directly from מעמד הר סיני ומעשה העגל ושמיני to שמיני is clear with this book revolving around שמיני More profoundly, the theme of book itself in which we contrast קרי וויקרא and נביאות עכו"ם ומשה רבינו התהלכתי relates directly back to the two most important things expressed up front that משה רבינו needed – 1. tthe obsessive demands of care of mechtizot and 2. Obsessive demands on moshe rabeinu’s part for care regarding kery – become both addressed now in the events that happen afterwards: this becomes the creation of משכן itself as והתהלכתי and indeed a deeper level of והתהלכתי כאחד מכם, a recognition that the quality of ברית and all the issues that demand the reinstructuring of this clal -- to deal with the basis of עמלק ורפידים וקרי as it occurred there in the introduction to הר סיני is the understanding of relationship of ידיעת הקב"ה and our own appreciation of חק ומשפט to see our own חק as reflection of משפט לאלק"י יעקב that which is taken for granted in the nature of being חק which becomes that which we are capable of handling in being constricted in to chok – and only afterwards after recognizing what that means and understanding how that avoids all aspects of קרי creates an integrated holistic reality for the first time possible to relate to out of human integrity and to never to let go – the only form of קרי from the point of הקב"ה and see its orchestration! רגע אחד אעלה threatening a child when the child is still infant –and coming all the way around to recognizing כאחד מכםthat there never could be such a thing that it was creation of your own mind -- מורה נבוכים השגחה זוהר עמי זכור נא מה יעץ בלעם בן בעור – into an integral experience of the nature of בריאה תורה משפט חק ending in מצות for the first time that has nothing to do with my mood and everything to do with care – the true intimacy is the most מכבד מחיצות infatuation is always the least. Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - The deeper interconnection of לידה צרעת ויצירה itself (which is the opening of the פרשה in יצירתו של אדם) is in the nature of the translation of information into reality – and come to see not only the connection of malignancy and birth that was taken as simple immediate understanding of משה ואהרון by מרים that appears here in the context of the פרשה, in the simple sense of translation of information in DNA – but also as רבנו בחיי puts it in the most astonishing fashion as the translation of information of בריאה along Creation itself– and there all of the malignancy the malware in מעשה בראשית becomes part of the waxing and waning of התחדשות itself just as DNA contains so much junk material But in the deepest sense the idea of spreading malignancy into בגד ובית represents as well Dawkin’s extended phenotype so that we can see the information as it is כלול not only in the development directly of DNA itself which is the קדושה and in a sense equivalent of תורה in מעשה בראשית – but also in the extension of interaction of אדם on the world around him –and the impact that it will have on the things closest to him בגדיו וביתו as part of the very description of his own יצירה and coming into being. The emptiness and dead space etc. around us is really dealing with information in terms of דבר בעתו מה טוב. Any violation of that עת including the violation of "stop" coding "let’s wait coding" the time in which it is necessary to be מקדים the ירח in which it now renews itself – is all part of the process of שירה which is אשה היולדת כל פרשת העיבור new processes new ideas that keep coming around around until the achievement of the ultimateלידה: the לידה of גאולה itself of which הקב"ה says האני אשביר ולא אוליד – and we get to the final שיר whose focus is not "to keep the process going" but rather the experience of the immediacy of the fullness of Creation! Analyzing the structure of the Chumash, as well as the positioning of the weekly Torah readings within the calendar cycle, furthers our understanding of each sedrah. Thus, this shiur examines why Tazria-Metzora is placed after the laws of animals in Shemini, and why tzara’at is “sandwiched” between commandments related to germ cells – all the while discovering that the answers are tied to the concurrence of this week’s reading with Rosh Chodesh. This particular alignment allows us to consider not only the universal implications of Tazria-Metzora, but also its message for this unique moment in the history of Yisrael. Tazria begins not with the fact of birth, but with yetzira – the process of coming into being that mirrors the waxing and waning of the moon. Each evolutionary cycle within Ma’aseh Bereishis brings increasing complexity. Adam, following the creation of animals, represents its culmination. Yet, embedded within the intricacies of Creation is the possibility for things to go awry – the pluripotentiality of germ cells allows for the possibility of cancer. Like DNA, language is stored information – a repository of the entire history of organisms and their interactions with their environment. As the cause of tzara’at, lashon hara – the act of maligning – is mal-genesis, a malignancy that can destroy the individual as well as the aspects of his environment that contribute to his identity – i.e., his clothes and his house. We should not be discouraged by the problems encoded within Ma’aseh Bereishis. Like the cycles of the moon waxing and waning their way towards the final ge’ulah, catastrophe and renewal establish the heuristic processes whereby every evolutionary cycle leads to bursts of greater creativity. Thus the message of Tazria-Metzora is a hopeful one – the total information of a world of process is ultimately utilized for the creation of a universe of Olam Habah. Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - We find that ויקרא itself is central to עבודה, תורה, the mode of תורה, the difference between ישראל ועמים בהפטרה and נביאי אומות העולם ונביאי ישראל (להבדיל). On all of these levels it is an expression of the animal and the basic; even the departure of בלעם from משה itself is an expression of קריאה in terms of animals this goes back to גן עדן and the original קריאת שמות which here becomes שמות ויקרא and the way אדם relates to animals! This becomes הקב"ה's קריאה of us which redefines the nature of תורה ועבודה – such that the תורה becomes built on ישוב העולם על דבר קטן one that is so קטן that its provision of paradigms is extremely approximate but approximations that are useful for life and becomesהטובה הגדולה שהשפיע הקב"ה לעולם כדי besides being the way in which a person's own psychology is מיושב: מיישבין דעתו של אדם תחלה– specifically the fact that these things are so simple so physical so blood and guts that אפשר שידע הכל קטן וגדול איש ואשה בעל לב רחב ובעל לב קצר that gives them the sweetness of קריאה –and only because of קריאה are we allowed to live with paradigms that help us avoid the תהו of קרי and are not in themselves the imposition of another מקרה for one we are trying to escape! Rabbi Weinberg 2026-05-20 09:45:36am - The essence of Parsha Tetzaveh is uniqueness, focusing on Aaron as a distinct individual. With the capacity to be “samach libo,” Aaron is the one who defines the nature of simcha – devoid of jealousy, his happiness lies in existence discovering and actualizing its own unique potential. This is why he can carry the stones of zechira on his ephod – zechira asserts the uniqueness of a moment that can reverberate throughout eternity. It is the relationship of simcha and zechira that provides the connection of this parsha to chodesh Adar: simcha is necessary for the rebuilding of a Beit HaMikdash (as it was in the time of Esther), a rebuilding whose prerequisite is the destruction of Amalek through the act of zechira. The incense altar that is described at the end of the parsha is not an afterthought. Smell is the one sense that perceives the specificity of an organism most directly; therefore, the incense altar represents the greatest expression of Aaron’s ability to appreciate the singularity of every person in their unique moment and position in time and space. Rabbi Weinberg 2026-05-20 09:45:36am - From this point on, the Mishkan forms the centerpiece of the Torah. Taking us out of the static dimension of time, Mishkan transports us to the dynamic dimension of space and the interrelationships that space defines. Hence, Mishkan addresses the very sensual and very human need for connection. Terumah is what emerges from the patterns of complexity that permeate all Existence. Recognizing our own coordinates within the bayit of the Universe and the terumah for which it was created, we become conscious of the meaning of our avodah and what we and HaKadosh Baruch Hu can share together. Rabbi Weinberg 2026-05-20 09:45:36am - משפטים ושקלים are fundamentally involved with each other – not simply because of the simple fact of the הקדמה of שקלים to המן, but in that קיימו וקבלו is נעשה ונשמע! Just as עמלק is central to the first appearance of הר סיני ויסעו מרפידים and only then ויבואו מדבר סיני – so too is עמלק’s attack central to recognizing the deeper element of קיימו וקבלו which is the קיום of תורה שבעל פה which otherwise as תוספו"ת points out would have been כפה עליהם הר כגיגית . Surprisingly, those elements נוגע שמיע: not only נעשה ונשמע but קריאה באזניהם בספר הברית, in the אשר תשים לפניהם, in the nature of קבלה being אזן, רציעת אזן, the interrelationship of אזן throughout, the nature of ברית in ירמיהו . This means that the concept of ברית is stressing the element that makes it possible to understand be part of and have sensitivity to – in which things are sensible not because I understand but because I understand in my own existence that makes it right. All this is brought out in the וי"ו of ואלה משפטים But it turns out that that וי"ו is the same וי"ו missing in אלה תולדות שמים וארץ בהבראם! Which seems to פסל the whole vision of בראשית ברא אלקי"ם בשביל ישראל – and allows עמלק to say that בשביל עמלק שנקרא ראשית – because to עמלק, money, the utilization of power, the קנין possible here, is part of description of world in which things are randomly selected and therefore leave room for whatever you wish to do with them. That is פור as opposed to גורל: no destiny only פור possibilities and probabilities – all random And yet what ישראל says – מה הראשונים מסיני אף אלו – is to indicate that the very fact that there is a structure of society which evolves from ישועות and watching out for number one, and that everything that emerges is the best result for all – the invisible hand of Adam Smith becomes the deepest expression of the warmth of the nature of existence – but yet which עמלק experiences as קרירות – this becomes חמת קרי which is נקמה of ברית – there is nothing cold only a world of competition that is warm in its essence. In accepting this ברית we undo עמלק, such that it is the counter to עמלק that is נעשה ונשמע that reinserts וי"ו into מעשה בראשית and that which makes the whole בריאה not בשביל עמלק but בשביל ישראל שנקרא ראשית. Rabbi Weinberg 2026-05-20 09:45:36am - What initially appears as an intrusion into the narrative of Yisrael’s journey from Rephidim to Har Sinai – i.e., the arrival of Yitro – is actually an essential component of Kabbalat HaTorah. Understanding the reasons for Yitro’s attraction to Torah and his reproach to Moshe gives us deeper insight into the meaning of Brit. Yitro, the master of comparative religions, knows that any enterprise based on a set of beliefs, philosophies, or revealed Truth is headed towards naval tibol – complete disintegration. He sees everything HaKadosh Baruch Hu did for Yisrael as an act of pure love. He realizes that success depends on Yisrael’s ability to claim its real inheritance from Avraham – i.e., a genetically evolved human consciousness capable of discovering itself within a love for Existence. Yitro defines Moshe’s approach as “lo tov” (a recapitulation of the “lo tov” of the primal loneliness of Gan Eden), recognizing that the ongoing search for human potential can only occur through dynamic engagement with “other.” Viewing ourselves and our relationship with God through the eyes of Yitro – as two lovers choosing each other in an act of love – enables us to see our chosenness as anything but arbitrary. Rabbi Weinberg 2026-05-20 09:45:36am Troubled Waters - Transitional between ויאמינו בהשם ובמשה עבדו to וגם בך יאמינו לעולם, the parasha defines the fundamental nature of transition (בשלח) in the ultimate and inclusive sense. It thus begins with the ויהי of transition (מהר"ל), with שירה המולידה which is the equivalent of אקיה אשר אקיה, and expresses the limitations of human knowledge and language with the constantly stretching envelope of מי כמוך באלים which becomes the very פסל מיכ"ה that itself is dedicated to always inserting humor into current belief systems: the astounding contribution of Moshe which came from both הצל לא הצלת...נימוכחם=מיכה and the ויואל משה לשבת את האיש which is the promise to send his son to Catholic seminary and the resultant ויואל הלוי לשבת as his grandson! This itself provides for עמלק who is central to לץ יהיר in which the problem is only ולא ירא אלוקים. Thus we have here a new Moshe, the one who wished to avoid the temporary אותות שיש אחריהם דופי and who could deal with the present situation only out of the passion for the moment in Micha, as a story of a growing and evolutionary process which becomes the הליכה במדבר ארבעים שנה. In this sense Moshe is the compleat לוי=לוייה who does not enter א"י-עתה תראה and who has placement only within the ultimates. It is only in מיכה that the לוי becomes the כהן! So it is that Rambam uses בשלח to prove that Torah is not meant as a statement of absolutes but as instructions for a small planet and a young species, who must complete a childhood within this universe before becoming capable of dealing with reality: ולא נחם א' דרך ארץ פלישתים...כי אמר! Beshalach is not simply a parasha of transition, but one that illuminates the nature of transition. Understanding this allows us to see the unity in the disparate elements of the parasha. Thus, the exhilaration, the unhappiness, the struggles with emunah, and the war against Amalek, are part and parcel of the ongoing battle of living within process. This, too, is the essence of shirah, the feminine manifestation of a continuously unfolding Creation. Language (and poetry in particular) is the basis of all freedom, as it allows us to make ever finer distinctions between moral choices; therefore, as language becomes more sophisticated, we are brought closer to the cutting edge of our vision of reality. Yet, “Mi Chamocha” is a constant reminder of the limitations of language. The association of Mi Chamocha with pesel Micah is our cue not to take ourselves or our avodah too seriously, because Torah does not provide us with absolute Truth, but only the process in which we are gradually led to it. Moshe Rabbeinu – the consummate Levite – is our escort along the way. Rabbi Weinberg 2026-05-20 09:45:36am - Previously, parashat Shemot described the first stage of ge’ulah in local, human terms as a matrix within which ge’ulah can develop. A reluctant Moses stands back, expecting God to simply “make it happen.” Va’era is its mirror image, wherein ge’ulah is seen as an integrative, cosmic vision. The unfolding events in Mitzrayim are traced back to the promises made to the Avot, and the significance of what the matrix of Shemot can achieve becomes apparent. Moses is elevated to being “a God to Pharaoh.” Surprisingly, in Bo, the entire drama of ge’ulah is reduced to a farce. God Himself takes charge, as all the major actors are made irrelevant – Moses is given the job of teacher instead of redeemer, Aaron is handed a sop, and Pharaoh becomes a joke. Ge’ulah is now seen as an emergent phenomenon – a meta-historical moment that has existed all along, safeguarded by God since the six days of Bereishit. Yet, this new level is nonetheless expressed in terms of local people, places, and things, indicating that an emergent identity can only be forged out of a quest for personal significance. Emergent ge’ulah becomes a story in search of authors who are themselves searching – people whose autobiographies are written as a response to “Mi Anochi,” freedom-seeking individuals discovering their own creative expressions of Torah in this world, and achieving timelessness in their own time. (MY) Describes the three levels of שמות וארא בא the matrix in which גאולה embedded, the vision integrative all of which is still שייך to כח מעשיו הגיד לעמו – and then new level of בא where no longer meaningful morality play meant to be laughed at משה רבינו ולא גואל and אהרן – instead vision ששת ימי בראשית ולילה משומר ובא On the other hand vast emergence and what you would think absolute גאולה and is exactly the opposite it has to do with donkeys and local rocks החדש הזה לכם and אנכי השם אלקי"ך which מלאכים themselves cannot understand how this could be תורה when it is so local – we come to understand autobiography as then nature of Creation – תורתו יהגה יומם ולילה – the מי אנכי of משה רבינו every human being must ask – the nature of מצוות and that is achieved by him individually and כלל ישראל. Rabbi Weinberg 2026-05-20 09:45:36am - The two parashot of Geula are actually applied paradigms of the two sets of עשרה דורות: the first is פקידה בעלמא which is the Ramban’s concept of simple “care” and there is no religion involved, only “I feel your pain”; About הצלה and Justice with רשע למה תכה, about shepherds attacking the daughters of Yithro; no promises involved, only “We need to get you out of here to a better place”; entirely human in its concerns, stripping away the complexities of broader identity; caring about babies, from בת פרעה to מרים and יוכבד, and cooing and not about cosmic meaning, about אלקי העבריים-עברי מאחיו. The second is all about בני ישראל and the שם השם and the promise that demands a גילוי השם וארץ ישראל; It is about ולקחתי אתכם לי לעם; it does not care about the babies that are נימוחים מתחת לבנין who will bring to פסל מיכה. There are two דמים here—one the flesh which so attracted בת פרעה and which was thematic in the first parasha with כי טוב הוא- את הנער- בדרך למלון and the other the דם פסח which is the right to complexity and development, and together they become בדמייך חיי בדמייך חיי.... But the subtext is the search of Moshe for his identity as a נביא, which in the end is what will define the process of גאולה itself, for , “If not you, Moshe, then no one!” כי אם גלה סוד לעבדיו הנביאים implies indeed the actual involvement of the נביא in the process, so that the מה אתה רואה is ultimately a real question, not an historical one! What image does your own mind create out of the information that I send you? And what do you make of that? The interpretation has to be consistent with the potential of the information, but that is all, such that Hulda’s interpretation may be seriously different in reality than Yirmiyahu’s! So when Moshe argues here it is about his role: This did not work before, and it clearly will not work now because הן בני ישראל לא שמעו אלי despite wanting to. (MY) The contrast of the 2 levels of גאולה – in שמות driven by the profoundly human drives גמרא סנהדרין the holocaust tour of Egypt, with the cosmic in וארא and recognize that the subtexts of the 2 stages which are historical and occur again and again throughout the גאולות (in בבל and modern equivalent, the כורש and Balfour proclamations –which are primal in the development of humanity and generations of נח as human and אברהם especially unique) The subtext of all of this is the development of משה רבינו and his questioning of מי אנכי the simplest level of this questioning is of course “why me” – the more powerful as the מדרש points out is the sarcasm: אנכי אעלה גם אעלה “well then מי אנכי”– and the most profound is the actual questioning of his own identity מי אנכי (not מי אני and therefore existential) when he is questioning himself he is in fact questioning the nature of the גאולה itself, since the nature of נביאות becomes the interpretation of the possibility of the existence of the process on earth within history can only be achieved with a נביא! The changing then ofראה נתתיך אלקי"ם לפרעה ואהרן אחיך יהיה נביאך is exceedingly dramatic – it ends up reinterpreting מי אנכי to really be משה! אנכי הש"ם אלקי"ך becomes משה רבינו’s statement(*) – in the same way that the cosmic אברהם יצחק ויעקב becomes who each individual בן ישראל prays to אלק"י אברהם אלק"י יצחק ואלק"י יעקב, so too is the placement of משה historically in the context of who he is going to be able to show as אנכי . That is a new vision of cosmic where משה רבינו’s personal history and concern for the local as expressed in שמות are themselves embedded in the cosmic! This changes the nature of גאולה from being something limited, either to simple reaction against “human inequities” (which any idiot could think up) on the one hand, or to something transcendent and beyond the ken of a normal human being some kind of goal of ultimate harmony on the other– into something that is part of a process in which every human being participates in entirety in his own existence and history – which ends up being the experience of humanity as a whole this becomes סוד הגאולה which is expressed in the 3rd פרשה of גאולה! Rabbi Weinberg 2026-05-20 09:45:36am - The opening pasuk which paradoxically alludes to both the death and life of Yakov relates also to the dual nature of setimah which characterizes the parsha as a whole. On one hand, the parsha closes with the establishment of the nation of Yisrael, completing the beginning of Bereishis in which the world is created “for the sake/path of Yisrael.” On the other hand, the parsha contains anything but closure – the divisions between Yosef and his brothers, with all their future implications, remain in sharp relief. These divisions fuel the continued derech towards ge’ulah, the extended story of “The book of the toldot of Adam…” Yet, it is a derech that twists and turns beneath the surface – an invisible period of dormancy, but brimming with activity, growth, and development. These two elements – the ultimate achievement of Yisrael and the derech towards it – are manifested in the two identities of the Av himself: Yisrael and Ya’akov. Rabbi Weinberg 2026-05-20 09:45:36am A Condition of Virtuality - Comparison of ויותר יעקב לבדו with ונשגב השם לבדו: Just as Yaakov was a definition of identity and involved פכים קטנים in identity per se; so was הקב"ה כביכול a sudden burst of אור in Creation as פכים קטנים. This relates the ענני הכבוד to פכים קטנים in the same way that סכות leads directly to חנוכה! Both the beginning and end of the development of awareness and preciousness of the moment in context come from דמות דיוקנו של יעקב where both יעקב and יוסף are in their most debilitated state, both concerned for possible ערוה and both clueless as to the future! This is the darkness of חנוכה which is primal to the extent that it is reflected even in Saturnalia and Christmas, with the renewal in Adam’s awareness now becoming the ראש השנה that is the גימטריה "מתתיהו"! BW: The concurrence of this parasha with the shortest days of winter corresponds to the darkness of the low points in the life of Yosef, which in turn, recapitulate bleak events in the life of Ya’akov. However, the aloneness felt by both during these periods present opportunities for self-definition. It is also no coincidence that this parasha falls during Chanukah time. The pachim katanim that meant so much to Ya’akov are an allusion to the pach of oil that miraculously burned for 8 days. The smallest, most trivial things in life are those that are the most precious if they represent that in which we have invested all our being and care. Thus, the tiny lights on the Menorah mean more to Ha Kadosh Baruch Hu than all the luminaries in the heavens because they demonstrate our dedication to a shared vision for the world He created - a world that to Him is pachim katanim. (BW) Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Yakov’s dream – the first time man sees himself from the outside – introduces us to the meaning of consciousness. In his dream, the Beit HaMikdash is created, not merely visualized, thus demonstrating the enormous impact of the subliminal onto the physical world. Sleep becomes fundamental in our understanding of the Beit HaMikdash as a “lover’s bed” – a place of the greatest intimacy and sharing. During his years with Lavan, Ya’akov is in exile, but the vision of a Beit HaMikdash throughout this period provides a source of light within the darkness of process, even though this may be realized only in retrospect. In this way, the Beit HaMikdash becomes the nerot of Chanukah – a beacon of Ge’ulah for Yisrael throughout its long history of Galut. (BW) Rabbi Weinberg 2026-05-20 09:45:36am - (BW) Middas HaDin does not provide solutions, but like Maaseh Bereishis itself, provides space for all potentialities, including those made available through errors. Thus, Yitzchak’s paradigm as the Av of Din is not diminished by his initial mistake in choosing Eisav – it is enlarged. This understanding of Din sheds new light on difficult questions in the parasha – e.g., “Why doesn’t Rivka tell Yitzchak about her prophecy?,” “Why must Ya’akov – the archetype of truth – resort to rama’ut (misrepresentation)?,” “Why doesn’t Yitzchak become angry when he discovers the deception?,” “Why does Rivka reassert that she is the mother of both her sons?” Through Toledot’s insights into the parenting of Ya’akov and Eisav, we learn how to better parent our own children by teaching them to discover the “real presence” in a world cloaked in rama’ut, and by bequeathing them a brit and a Torah that are not constricted, but are open to the widest range of possibilities so that they can discover their own unique place in the ongoing saga of Yisrael. Rabbi Weinberg 2026-05-20 09:45:36am - Parasha of vast transition from the adolescence of Yisrael, with the assuredness of youth convinced of its infallibility, into a period that was defined in advance of אימה חשיכה גדולה נופלת that begins with the end of the תקבר שבשיבה טובה and the גר יהיה זרעיך, which is felt immediately. This is a transition from קרית ארבע ע"ש ארבע ענקים into קרית ארבע היא חברון which is ע"ש ארבע זוגות איש ואשתו through the transition into אשה-כי יקח-קיחה קיחה-אשת חיל-אבישג השונמית and the נשים צדקניות-רבקה הרמאית-רחל ולאה ודו"דאים-אסתר-יהודית-שלך קשה משל פרעה from אברהם to the ויאהבה of יצחק. This is a transition from עו"ג-אליעזר who is מושל בכ"ל which is the ממשלה of ימשול בך of both אשה ויצר (הוא ימשול בך-ואתה תמשול בו) which was מקולל in the view of Avraham into a period of organic מלכות growing beyond the בג"ד of ממשלה. This becomes the ולא תקראי לי עוד בעלי of הושע… Important ‎חידושים‎: (a) Identification of the subtext of ‎עוג‎ throughout, not just the ‎קרית ארבע‎ transition to ‎זוגיות‎ (b) recognizing that following the ‎ואתה תבוא אל אבותיך בשלום תקבר בשיבה ‏טובה‎ we are by definition in the ‎תקופה‎ of ‎אימה חשיכה גדולה נופלת‎ and the ‎יצחק‎ period of ‎גר יהיה זרעך ‏בארץ לא להם‎; (c) The ‎ממשלה‎ on ‎יצר‎ per se and its relationship to ‎עוג‎ is the ‎הוא ימשול בך – ואתה תמשול בו‎ ‎‎(d) The relationship of losing ‎בגד‎ to losing ‎ממשלה (ושאול)‏‎ but gaining the organic self of ‎מלכות‎.‎(e) The explanation of the tragic nature of ‎הספד אברהם‎ as the recognition of what was lost when it was never recognized while available; (f) explanation of why Yitzchak was not mentioned in the הספד (as per the question of רבינו בחיי) (BW) This is a parasha of transition from the youthful idealism of K’lal Yisrael’s adolescence towards the uncertain, dark times of galut. Redemption comes from women, who work through history without becoming discouraged by the process – their clarity of purpose arises from a deeper connection to biology, psychology, and a world that seeks to discover itself. The focus on womanhood points to a subtext of the parasha – the transition from Kiryat Arba to Hevron, signifying a changeover from memshalah to malchut. Memshalah – externally imposed control – originated with the primal sin of Gan Eden, but found its extreme in the Rephaim. It achieves its tikkun in bonds between man and woman based on mutuality which build the internal, organic relationships that lead Yisrael towards Malchut. Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - The life of Avraham is defined by halicha, constant movement. He shows us the derech Hashem not by teaching us mitzvot, but by teaching us who we need to be when performing mitzvot. We walk along the derech Hashem to obtain blessings for us, blessings which give us the wherewithal to do the one thing Hashem cannot do – make us who we are. With these blessings and the selves that we have become, we can in turn realize the vision of building a world that reflects our love, our care, and our passion for it. And in so doing, we become a blessing to God. Rabbi Weinberg 2026-05-20 09:45:36am - The life of Avraham is defined by halicha, constant movement. He shows us the derech Hashem not by teaching us mitzvot, but by teaching us who we need to be when performing mitzvot. We walk along the derech Hashem to obtain blessings for us, blessings which give us the wherewithal to do the one thing Hashem cannot do – make us who we are. With these blessings and the selves that we have become, we can in turn realize the vision of building a world that reflects our love, our care, and our passion for it. And in so doing, we become a blessing to God. Rabbi Weinberg 2026-05-20 09:45:36am - The basis of a world of individuality, creativity, and love of the earth is laid here as the מספר בני ישראל are prefigured in the שבעים אומות and become ultimately the lovers of the earth and its potential in כל הלומד תורה לשמה. This is why ultimately it is the nations of the earth who can be the true judges of the success of Yisrael, and who in the end must become their true lovers. Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - קריאה as a reading, even as a “reading in”, as opposed to קרי which is just the text. A orthopraxic approach is pure בלעם-קרי, a נעשה without a נשמע, a חוק without יתן בו טעם. To בלעם this was the essence of a safe approach to Torah that would avoid the dangers of religion completely, that would ensure the Rambam’s שלא יטעה את עצמו, that would be a תורת השם instead of a תורת משה. But this is a violation of the integration required by Teshuva and therefore of גאולה itself, and would mean that there would be no חצר or מחנה , no contextual meaning only the event: מי בקש זאת מידכם רמוס חצרי. The very thing that allows the context making possible כי היא חכמתכם ובינתכם לעיני העמים...חוקים ומשפטים צדיקים is why there needs to be the במה יודע איפא: it must be visible in context. This is why the primary explanation of ויקרא in the opening of the book is “invitation”: come in to My חצר; the very opposite of רמיסת החצר, the loss of context, of מסכת. The rejection of Bilaam’s approach, in such a hilarious fashion—something that violated all the patterns of evolution, something that had no context for its words, just the text which shut him up with pure context and personal history: a talking ass!—was important enough to go back to Creation. The battle is reflected in the very beginning of the post-עגל post-שבירת הלוחות world with the ונפלינו-שלא תשרה שכינה על נביאי עכו"ם and concludes the Torah: לעיני כל ישראל=שבירת הלוחות ולא קם בישראל=בלעם! And indeed בלעם is certain that with his approach there never would have been an עגל: וישם אל המדבר פניו-להזכיר עון העגל. But, then again, there could be no תשובה and no גאולה and no זכרון and thus ultimately no שם. Rambam can prove ואינו מחכה לביאתו from בלעם as well—which gives us a completely different reading of his understanding משיח. The historical continuity, the שני משיחין, the irony that must have torn Bilaam to pieces that it would be he who would see the ultimate pattern, that of שיבה וגאולה! But it is because nothing else will satisfy the nature of the identity of a nation which embodies both קרי and קריאה we must long for this final integration because ultimately that is what we are not simply what we must do. Rabbi Weinberg 2026-05-20 09:45:36am - After reviewing ענייני הפרשה as so central to מסע and the nature of לויים and narrow it down not just to מסע but the שתי which desire of מסע or not which is כמתאוננים tensions within human existence which now turns into the balance of אהרון ומנורה (רמב"ן – חינוך) and on the other hand מרים and ותתצב אחותו מרחוק what is משה רבינו completely different element of י"ג עיקרים vs the עמידה on the other side of the ארון – בין הארון this is כנגד נר המנורה which means שתי חצוצרות of אסיפת המחנה and עשיית המחנה are כנגד שתי בדי הארון themselves in which all existence is אור צדיקים ישמח which means every element has to be done לכבוד that moment. We come to understand that the נקודה of עבודה is אסיפה itself – the opposite of פזור of יפוצו אויביך and we mention כי מציון תצא תורה כנגד לשכת הגזית as well – this goes back to original מלחמה אברהם ורפאים. בעלי אסופות – לא נשתעבדו ישראל בגלויות אלא כדי שיתוספו אליהם – context of true תורה עומדת לעד has no assumptions about what it is life means is victory of אברהם the בראשית בשביל ישראל כח מעשיו הגיד לעמו the development of ישראל vs the way others would have taken world. Comes to conclusion here where we realize what it means to be the "great traveling civilization" in being conquered to become the conquerors! Rabbi Weinberg 2026-05-20 09:45:36am - The מחנה is not expression of a משכן that expands into מחנה but becomes דגול מרבבה בהר סיני where we now see that שמות הקב"ה are expressed out of ואתא מרבבות קודש – such that the difference between אחר ורבי עקיבא is in recognition of utilization of שם both in the structure of בית המקדש itself as דוד המלך discovered and in every element of personal investment of life! What appears to be limitations created in מחנה are actually investment opportunities which allow for all the other elements of life to be integrated with all their potentiality into something that provides real connectedness which is גאולה והשראת השכינה. Rabbi Weinberg 2026-05-20 09:45:36am - The climax separating the חקים משפטים ותרות from מצוות is central to understanding the parasha as a tikkun for הר סיני in its restatement of the levels of reality. Opening with דם and closing with דמים, opening with נפש and ending with the higher order נפש of גיעול שכינה וגיעול מצות בנפש implies that the tikkun is the solution to the Rambam’s separation of the דרך הרפואה from the דרך טובה and the problem of סוף כל השכר או סוף כל העונש, for we come to recognize that the embeddedness is so complete, that one can as easily question why not to view the brit in terms of עולם הבא as one can ask a doctor why he discusses your kidneys when he should be discussing your health! (MY) We find that the separation between משפטים חוקות ותורות and מצות as a separate climax at the end of the פרשה and becomes now central in understanding the entire פרשה as תיקון למעמד הר סיני . The ספר opens with דם asדם and closes withדמים , opens with כי הדם הוא הנפש and closes with גיעול נפש (גם בשכינה וגם באדם בתוך הברית). We come to understand that the ultimate תיקון הר סיני is the solution to סתירה ברמב"ם הלכות תשובה and the רמב"ם that "unnecessarily" gives us 2 דרגות דרך השם – one of which דרך רפואה שלא דרך טובה and an ultimate דרגה where things actual lead We come to recognize the embedded-ness of one level of reality in another allows complete addressing – not in the sense of הכשר as people commonly misunderstand רמב"ם , which therefore does not explain סוף כל הניסים סוף כל השכר סוף כל העונש -- but rather as the level given to us right now to be able to handle that is completely the same as the ultimate expression of its own emergence! In that sense the נפש we are referring to here becomes נפש השכינה הממלאה את העולם in exactly the same sense that נפש האדם its ultimate presence is clearly קוממיות תיקון גן עדן וזכות לעולם הבא – and yet nonetheless is reflected in the generic value of biological דם to נפש in the beginning of the ספר and a generic value of the circulation of דם בעולם as a generic value in the end of the ספר! Nothing brings out more the embedded-ness of עולם הבא לעולם הזה in exactly the same way there is an embeddedness of עולם הזה into the simple biology that allows עולם הבא. Rabbi Weinberg 2026-05-20 09:45:36am - We find that the יום השמיני in which there is a strange destruction of that which seems most happy becomes over here יום שמיני למילה in the context of יצירה itself: יצירת בהמה חיה ועוף ויצירת האדם! In the nature of יצירה we get to the underlying understanding of what violation of boundaries really means; that in the end it is the violation of the nature of the information of יצירה: so that the context of יצירה here is the playing out of that which was all one gene of information at the beginning of שמחה לאיש במענה פיו (the creation of light itself)—but דבר בעתו מה טוב the ongoing expression of such complexity in each of the days of מעשה בראשית – and the extension to beyond בראשית into the world of שמיני, the beginning of the world of process –but also of meta-nature in which the level of information instead of being simply genetic becomes תורות – in both cases requires דבר בעתו מה טוב The violation of boundaries is the violation of עתות whether in time or space – becomes an actual violation of play-out of information of בריאה itself and therefore relates to all the קללות בגן עדן which is where the initial process begins in the exit from גן עדן – and relates directly to שמחה לאיש במענה פיו which is the קריאה that initially defined the relationship of אדם to the world around him and becomes within תורות the playing out of information that is in the "germ-cell" of תורה שבכתב That becomes the expression of all the information of the universe as רמב"ם explains is shown to משה רבינו as each new חדושי תורה becomes the equivalent to חדושי הלבנה – specifically because of the extent of complexity, not because the information was missing but because the series of expressions of it are all new – in the violation of the newness, and in thinking something is locked in its initial state of information, one violates the fact that he has seen all of the נפלאות of the בריאה that is part of what a human being is meant to see just as every bird is meant to develop its own feathers but he becomes instead now an idiot who speaks גדולות ונפלאות (*הלכתי בגדולות ונפלאות) in the wrong space, led to the wrong conclusions, who ends up without the חדושים, is מתעתע בנביאיו and canceling the nature of הקב"ה's own בריאה – just as ארבע נכנסו לפרדס become bifurcated in the same bifurcation of all the סוגיות that have to do with this issue the יום השמיני שני בני אהרון שני שעירי עזים ציפורי מצרע שני מאורות הגדולים and ultimately the moon in terms of שני המאורות הגדולים whose complexity becomes the secret of playing out the information of gravity in the world as opposed to its going cycling merely along… that becomes the full equivalent of the playing out of the material of genetics generally hidden but being brought to the surface in the context of אשה כי תזריע become aware of the process the violation of that process is where all self-destruction occurs all violation of immunology, violation of mutation, of עבודה זרה of being מתעתע going back on the Torah entering a world of אחר instead of a world of Life it is all the same mistake – not recognizing that the nature of process is a gradual playing out of information! A piece of 100% accurate information in the wrong context is the destruction of everything and therefore it does not matter right or not right true or not true, it can still be death itself. (MY) We speak about the relationship of שמיני to עבודה as the פרשה that starts the time of עבודה post- פסח of יציאה מעבדות to true עבודה – recognizing that all עבדות is קשור toשמיני because of the post- שבע idea of מילה, רפואה,which is the deeper sense of תיקון העולם and all of the שמיניs that appear in the בית המקדשas רבנו בחיי points out: 8בגדים סממנים etc We connect this to the overall structure not only of the פרשה and its relationship to אבילות but to theספר as a whole and its connection to malfunctioning of biology as well: אבילות is ultimate malfunctioning of biology, but is also the malfunctioning of biology in terms of the דעת of an אדם. The connection of those two levels is the expression of רמב"ם בהלכות תשובה: כשם שהיוצר חפץ להיות האש והרוח עולים למעלה והמים והארץ יורדים למטה והגלגל סובב בעיגול וכן שאר בריות העולם להיות כמנהגן שחפץ בו ככה חפץ להיות האדם רשותו בידו וכל מעשיו מסורין לו – this is the רצון הש"ם for a world that perfect-able is the only valuable world, and that in the same way that He wishes gravity, so too does He wish the world will make itself! In the same way that שמיני אין צר כמוהו אין שמחה כמוהו, so too is process as מהר"ל explains the ויהי the source for all potential and achievement and בריאה as it is –in the exact same way that ישמח הש"ם במעשיו becomes the source of the contrast in מדרש for שמחה שאינה ממתנת. The truth is that in the very פסוק of ישמח הש"ם במעשיו is the מקור of both of these עניינים simultaneously: the malfunctioning of the earth by טעם העץ כטעם הפרי and the great happiness הקל וחומר שנשאו דשאים בעצמן in which the world completes itself! כהונה per se is tied innately to אבילות : וידם אהרון is central to making אהרון the כהן because עבודה is tied to what yet needs to be achieved to what is still חסר in the עולם and therefore it is entirely focused on what must be fixed ברפואה and therefore the potential achievable by anyone becomes the deepest שמחה imaginable to אהרון in this פרשה in which the כהונה comes full circle, given to אהרון אחיך הלוי in this פרשה by משה רבינו to אהרון as he tells בני ישראל of אהרון's גדולה. Rabbi Weinberg 2026-05-20 09:45:36am - The paradox of being~becoming, תירוש-תירש; דעת-עד"י; שמחה מה זו עשה – ושבח אני את השמחה; וי צער – ויהי שמחה; אל תשת להורות – יין לקידוש והבדלה; חש – מל, מטהר טמאים – מטמא טהורים; כבוד עצמו (וכל המכבד את עמצו...!!) vs צניעות שאול; בן זומא – בן עזאי has only one resolution: הוראה! It is there that we constantly are in movement/development only while in the context of conception and חדר הוריתי which is the resolution of all information as in-formation. Rabbi Weinberg 2026-05-20 09:45:36am - צו is uniquely suited to be the parasha of Sha’ul and Amalek, and indeed its own haftara expresses precisely the same issues: שמוע מזבח טוב-בדרך-צו-מאוס. Here is the beginning of the path of נצח ישראל which is entirely different from the very חסד צדקה ומשפט בקרב הארץ entirely לא ינחם instead of וינחם השם, for here begins the story of עולה על מוקדה כל הלילה with the בירורים of predation that are the nature red in tooth and claw, the path of competition through which life emerges into both זרע ישראל וזרע עמלק . As long as we share דרך expressed in עולה we can bring חטאות ואשמות, but once that is lost and צו becomes צו לצו צו לצו ואין צו אלא עבודה זרה we become מאוסים through הוק"ר רגלך מבית רעיך פן ישבעך וישנאך and then מאוס מאסתנו עד מאד in total חרם. This parasha is the beginning of the true racism which characterizes both Amalek and Yisrael. The relationship of צו to every last element of שאול ועמלק – including קרבן vs שמוע – is expressed in the הפטרה of צו itself in ירמיהו  I didn't want those קרבנות only asked you to be שומע דבר זה ציויתי אותם – and continues the parallels: מאיסה בישראל כי מאסו and the מאיסה במלך אשר מאס , אשר שלחך הש"ם and שאול's response of הלכתי בדרך אשר שלחני הש"ם which becomes the הלכת בכל הדרך – ;  Expressed in the nature of change in הנהגה that is expressed in מאיסה – מאס מאסתנו עד מאד that the only escape for is to work things out – it should be end of מאיסה רבינו בחיי introduces the פרשה by הוקר רגלך – which becomes in שמואל: נצח ישראל לא אדם הוא להנחם either there is the commonality of נצח itself which becomes משה רבינו and מה הש"ם אלקי"ך שואל מעמך – the entire דרך of נצח ישראל as ultimate ראשית – or there is nothing in common and no possibility that הקב"ה would be מתנחם if it means giving up like that – היא העולה על מוקדה. If there is גדר של צו, ציווי, זרוז, and recognition that הדרך אשר ציווני אלקי"ם then there really is commonality of דרך of ראשית and Infinite Care and Lovebut if it is צו לשון עבודה זרה then it becomes צו לצו קו לקו and not part of דרך נצח ישראלwhich means nothing in common different wavelength different בריאה and שאול seals his fate by talking about ראשית אחרים that is when שמאול tells him to stop talking because everything he says after that point just makes it worse There is no other ראשית aside from gradual genetic development of דור לדור זרע עמלק זרע ישראל they become more מבורר and so too does ישראל become more and more מבורר in each one of those גלויות what is the דרך הש"ם and what is the potential of viewingצו that has no עבודה זרה -זוהר על מקודה על המזבח כל הלילה. Rabbi Weinberg 2026-05-20 09:45:36am - שבת as a component of both עגל and משכן: in its form of שמור which comes immediately before the עגל it is limiting and destructive, purely שומר שבת מחללו whereas here it is זכור-יום-שכינה-מקדש oriented: אשר צוה ה' לעשות and becomes part of the לכפר על העגל construct. Just as we substitute כרובים-זהב-משכן for עגל-זהב-במה we also substitute the שבת for שבת and most importantly the הקהל-הקהל for the primal drives that were the מחולות העגל must become מחולות הכרם for the מקדש . Shabbat as a contextual reality, an integrative reality, exactly as it was in בריאה of כ"ל אשר עשה, violated through any detailed מלאכה that is specific to itself, which is what מחשבת means, not part of the כ"ל which is the שבת and the קהילה, the love of זכו"ר instead of the fear of שמור. Rabbi Weinberg 2026-05-20 09:45:36am - Theme Vayakhel 5768 שבת as a component of both עגל and משכן: in its form of שמור which comes immediately before the עגל it is limiting and destructive, purely שומר שבת מחללו whereas here it is זכור-יום-שכינה-מקדש oriented: אשר צוה ה' לעשות and becomes part of the לכפר על העגל construct. Just as we substitute כרובים-זהב-משכן for עגל-זהב-במה we also substitute the שבת for שבת and most importantly the הקהל-הקהל for the primal drives that were the מחולות העגל must become מחולות הכרם for the מקדש and are recreated in עגל form in today’s Carlebach מחולות, for we have here an extremely subtle and delicate balance between the drives to one and the other. The balance between the drives is the most dramatic of the connections between בריאה ומשכן which is the מרבים העם – ויצו משה –ויכלא הם – והותר, and it is precisely the balance between the מלאכת מחשבת of איש איש ממלאכתו אשר הוא עושה and the מרבים העם להביא which is the essence of אני א-ל ש-די which is the אות ברית of שבת and of מילה. We live today the violation of that balance in our society and in our cancers, the latter reflecting exactly the same balance of unrestricted expansion which is part and parcel of normal cellular reproduction, and the ויכלא which is controlled in the organisms by exquisitely subtle controls, mini=rna snippets and things more subtle yet, an ongoing balance reflecting the war between מקדש-במה that remains forever part of our history Shabbat as a contextual reality, an integrative reality, exactly as it was in בריאה of כ"ל אשר עשה, violated through any detailed מלאכה that is specific to itself, which is what מחשבת means, not part of the כ"ל which is the שבת and the קהילה, the love of זכו"ר instead of the fear of שמור, as Ramban puts it. That is precisely משכן as a collective reality, which is why it is כנסת ישראל-כלה-בית-בת זוגו של ישראל which is a rock concert/mob reality, overwhelming in its primal beat, the same sexuality that motivated עגל – להתיר עריות becomes effectively the essence of עונג שבת, the element of fun in בריאה which is expressed in the הות"ר as opposed to the דים, the מתרחב והולך as opposed to the גערה. This is the true קהילת המשכן as כפרה for the קהילת העגל and is noted by רבינו בחיי in the sexual relationship of בכל-כל as part of זכור=זכר. This is the danger of destroying Shabbat through making it dependent upon its ethnic elements, confusing the קהל per se with Shabbat, rather than making it the driving force of ethnicity and creativity, much as שמע ישראל defines the bottom line concerns and thus identity of a בן ישראל. שבת is meant to be replacement for עגל in the most profound way in its relationship to הקהלה itself! The ויקהל of the עגל represents the essence of the עגל as the primal energies of the mob – much as the ויקהל here in בניין המשכן must somehow make use of the very same energies just as it made use of the need for graven images need for place זהב etc. We trace that idea in the way that מעשה בראשית is paralleled here through מרבים העם להביא and the vicious reaction to that –and the גערה that משה רבינו gives, similar to the גערה that הקב"ה gives to His own בריאה that is מתרחב והולך and recognized that this means that we must have a substitute of the positive עשייה: everyone is connected in some level – at least in the הבאה  which should not be defined directly as מלאכת מחשבת, in exactly the same way that the universe cannot be defined as a place of efficiency (which would have been the meaning of מעשה בראשית i only as מלאכת מחשבת) rather becomes שבת particularly because וירא אלקי"ם את כל אשר עשה והנה טוב מאוד which is only a function of והותר – only because the universe continued to produce! We therefore recognize that the הקהל aspect that relates to שבת is the same הקהל aspect that relates to משכן: the integrative element of all that is produced, that allows something meaningful to come from it but that which also provides the positive of the passion of שבת that is זכור – instead of the negative of the initial שבת previous: ושמרו בני ישראל את השבת which led directly to the מעשה עגל  And allows for שמירת שבת מחללו that should be מחובר to מכבדו כראוי לו  just as מחנה living far away from the משכן nonetheless provides משכן at the center of life that engages an individual and his passions at any moment where it becomes time to act in life in a way that is Meaningful and Real, i.e. at a time of war or a time in which we are able to escape the moment into what is meaningful in Life Much as שמע ישראל provides for an undercurrent of ישראל's centrality for every individual בן ישראל beyond the implications for one's own personal life – so too is שבת meant to extend beyond into a שבת meant to be מחבר you to מעשה בראשית and true Meaning and is also a חיבור to משכו and מקור העבודה even if in one's individual life there is very little actual עבודה We then notice the delicate balance between the forces of עגל ומשכן – understood until now in all types of ways, but only now in terms of the very delicate balance of the connection to קהילה, ethnicity and one's modes of worship as expressed in terms of the mob – particularly in terms of שבת and the traditions of שבת, and the elements of שבת which are constantly new and part of מעשה בראשית itself, that which provides me place and passion and desire to create. Rabbi Weinberg 2026-05-20 09:45:36am - The אמונה of Yisrael defined in terms of Mishkan, an אמונה that relates to the essence of Adar, Moshe and his ידיו אמונה, the man whom is identified as איש אמונות רב ברכות. This אמונה needed expansion by רבי עקי"בא beyond the confines of the ענן and this is what happens in the expansion of פורים where ע"ד בלי ד"י is the solution to קרי-ירק-יקר-והריקותי לכם ברכה. This is found only through the מחצית השקל and the expansion beyond אדנים into the ווים extending outwards, a broad enough vision to include Yisrael in all times, places, circumstances, and levels. The danger of excellence, of נדב ואביהו and זהב, is that it always straddles the עגל unless it touches the בית and the אדן of מחצית השקל and the ווים משוקדים. All self-conscious visions are deeply עגל oriented and risk the same destruction of א"ש מלפני השם that always takes only the best and the brightest. The particular power of ולא יהיה להם נגף together with פקודי which is פקיד"ה directly to the עגל ביום פקדי ואפקוד is exceedingly rare combination of שקלים with פקודי and terribly significant to the horrific massacre of this week, just as it was germane to the implied deaths of נדב ואביהו here on שמיני למילואים-ביד איתמר ולא ביד נדב ואביהו-צפה משה וגו'. The אמונה of Yisrael defined in terms of Mishkan, and the אמונה whose loss was the loss of Yerushalayim is money just as it is here. The different פקידה of זהב vs. כסף, the latter so generic and yet the place of the 1775 problem and suspicions about Moshe, are indicative of the importance of Haman using Shekalim as the essence of Adar/Churban approach of Amalek just as Moshe is attacked specifically in terms of Shekalim. The latter is the matrix which is so brought as to be the קוצו של יו"ד that was expressed by נשמת רבי עקיבא to Moshe, a man broad enough to find the laughter of Adar in Churban, to incorporate the נפלטי הענן on this thirteenth month which is not one of the 12 צירופי השם but the actual קוצו של יו"ד, the extension of the ענן שמילא את המשכן outward into ווים, the reason the thirteenth בקשה, ולכפרת פשע can only be said in a year with אדר שני. (Original) MY: (Parasha that came in with sense of צער and Churban in the massacre of the people in Yeshivat Mercaz Harav)  The uniqueness of פקודי ושקלים, that it defines the בניין which is the nature of אדר – and that it correlates the beginning of the שקלים in כי תשא with the actual vindication of the שקלים in אמונה  came to see the building of the משכן itself as the essence of אמונה –and that the פקידה was in terms of those who did not need to express the אמונה בידיהם , but this is אמונה that is the meaning of אמונה בישראל which is why it stands for ידיו אמונה ofמשה which is the שמחת חודש אדר כנגד המןand מלחמה הש"ם בעמלקin מחלקת ראשית נגד ראשית and it is that which has to  whether we are going to be open to attack or whether there is element beyond עמלק and touches ראשית  This is expressed in פקודי themselves – particularly in חודש אדר שני which is the 13th צירוף (קוצו של יו"ד) which spans the simple מחיצות המשכן all the way past into the ווי העמודים and adds the additional תפלה of כפרת פשע which was "out of range" of the original vision of משה therefore allow עמלק to attack נפלטי הענן  two completely types of פקידה פקידת הזהב למלאכה (which is unique) and כסף (generic)  כל זהב that is unique which everyone gives  כסף is generic everyone gives the same thing, no problem of די which was only said the things that people were giving on their own – on the contrary כסף is very limited defined and even its name כיסוף חשק as used in חשוקיהם implies that a link to everyone's needs and sense of self yet the problems in פקידה show up in terms of the 1775 detailed שקלים– as opposed to the even the specific אדנים as opposed (shockingly) to the זהב – somehow the ריעות of theעם is כנגד השקלים ולא הזהב  מקדש expressive of the Truth of אמונה and ישראל, and that is why it is in this description uniquely when it comes out in פקודי that it is ידי משה that are אמונה that can destroy עמלק this is why it becomes שקלי המן כנגד שקלי מדבר – it is not just שקלים it is the element that שקלים represents in terms of the broadening of the ענן  and allows here the ultimate destruction of עמלק because of the גלוי of אחדות ישראל as – instead of ראשית גוים עמלק – the בשביל ישראל שנקרא ראשית This relates to this week's events in that פקודי itself is מרמז to פקידה which is the פקידה of the עגל: ביום פקדי ופקדתי and it is a reference to what happens in this פרשה although it is for some reason hidden in this פרשה – the fact that this is יום שמיני למלואים which came only through the deaths of נדב ואביהו that הענן מלא את המשכן – which is מרומז ביד איתמר לפי המדרש  which relates to the פקידה being מכביד on כסף ושקל instead of זהב  we note that the aspects of זהב and the loss of שקל is what makes זהב not work, the best and the brightestנדב ואביהו specifically the most unique and anti generic is what allows for אדנים andפשטות telling you what to do rather than the uniqueness of the מלאכה as the act of אמונה – the underlying breadth of אמונה – rather than the uniqueness of עמלק – as long as there is solution that does not exist in the אדנים of the משכן – and the הערה from today that is why the שקלים של ההפטרה were not given to the כלים but only to the עצם בניין – for they need to be כנגד בניין המשכן  wherever there is breakdown in that relationship between the unique זהב and generic כסף there becomes a קטרוג that destroys that which isעומד on its own – More than that, the 3rd בית המקדש is the only one that comes whole down on its own where the other ones it is the מלאכה that creates it– that is אש of which ישראל is אוד מוצל –(*relationship of שבת to the rest of the week) only that is expressed in the  it is no longer necessary to go through the aspects of עשייה per se  או"מ זצ"ל the 3rd בית המקדש was paid for in advance. This is what came out and this is what we have – this is what we have, there has got to be some point where it is expressive of the entirety what the whole thing is שייך to –just as a human life can be expressed in one נקודה in which we know him and all of his dreams which is what הקב"ה says to the שטן – this is the creation of יום הכפורים where the שטן has no רשות which becomes itself just one expression the power of פורים – which we relate to the 13th month of אדר which is why we add לכפרת פשע for otherwise it would just be 12 צירופים –this means that the essential ולא יהיה בהם נגף that is the כסף part (*relationship to the שיעור about the breakdown of the connection to the אבות) it is not a coincidence that שקלים ends up the problem, because indeed that which protects against the destructive elements of the משכן is specifically theפקידת הכסף not the other עניינים  Fascinatingly, indeed עמלק wanted the generic they wanted every Jew מנער ועד זקן – it was nothing for המן to get מרדכי he needed to get עם מרדכי – and that is true of the Nazis they were not against the leadership they wanted every single one destroyedטף ונשים every last person who could possibly have שייכות to the amazing עם ישראל (MY) Rabbi Weinberg 2026-05-20 09:45:36am - Two elements unite to make possible the elements of משכן which in truth is literally בית חיינו: Space and Interface, תרומה ותצוה. The coming-into-being of virtuality is possible only in actual impact, a form of quantum evolution. In the same way that the universe comes to be only along the lines that provide for its sustainability in ראשית which is תרומה, the end result of emergence, so too do the potentialities of humans, each life the opportunities/possibilities provided a virtual particle, the actual being which can only be expressed in עולם הבא emerging from the interaction itself as in a supercollider. This is why the only life can be in the עבודה, the זה כל האדם; this is why מלאכים have nothing but virtuality, coming to be in love only with באד"ם. Shabbat itself is thus expressed in מלאכות המשכן for the same reason that Creation itself changed the possible into the interaction that was, the World-Who-Lived while everything else was נפסל without the interface of the וא"ו החיבור. Everything exists within that חיבור, we as much as the שכינה for in the end חד הוא. Which is why it is so dangerous to be fooled into the belief of having more than a virtual existence—this is what happens to נד"ו and is expressed in the switch from the עגל as potential to the עגלות ישקון as every infatuation with potential leads to…. This is the essence of Purim and Moshe as well, the reason that ultimately הוד is the essence of the כהונה on a completely new level: the thing literally becomes itself rather than growing into itself in the action, which is the interface. Purim is thus the true connection for it takes the random and shows it to be the basis of opportunity and the essence of our own perception of the virtual. Mistaking virtual existence for actuality is what makes קנאה possible in precisely the same way that it makes the עגל possible and חיל בלע because it worships potential and thus desires to have it for oneself though in reality it is generic virtuality and all existence comes into being through the actual interaction, the nature of עבודה and לוי. This is why שבט לוי does not worship the עגל, this is why בריתך ינצורו… Pinhas can only be מקנא because he is a בן לוי who has escaped קנאה: Otherwise the very component of “I wish it would be me who could get away with that” overwhelms קנאות no matter how small a part of the drive it is. That שמח בלבו is the only thing that gives the בריתך ינצורו of לוי the power to be the מקנאים לעגל, just as it left Aharon the only one who could both make an עגל and be מכפר for it. Rabbi Weinberg 2026-05-20 09:45:36am - In this last piece of this year’s series of understanding the nature of Creation/Brit, we reach at last the place of עבודה and זריזות, the essence of עבודה וכהונה. The relationship of Mishpatim:Teruma is as Sinai:Mishkan is as the relationship of חוק to משפט, First-Creation to Toledot-Creation, and ultimately of a human’s sense of his own human potential and the realities of the particular life which became his own. The need to translate Sinai is precisely what we would expect to find immediately post-Mishpatim and the translation takes two forms: Egel and Mishkan, variations on a common theme, which accounts for the presentation of the interwoven story. The central question that demands addressing is the difference between them. The Kuzari asks only about the difference between the עגל וכרובים, but in reality the deeper question is alluded to by Kuzari also: The עגל was essentially a Mishkan-Synagogue. All references to the grandeur of the materials or parallels to Creation seem about as meaningful as the nature of משפט itself, laws that have crept into evolutionary applications, about the same value as sparkling trinkets to primitive humans in the purchase of Manhattan: Gold is pretty so God must live here! But this is exactly the problem that we encounter with חוקות שמים וארץ לא שמתי in a Universe that self-selected for meat-brains and life as we know it. The answer of ציווי seems a cop-out, as does Shelomo’s סוף דבר הכל נשמע or his משבח שמחה של מצוה. Indeed עמלק is much more of an assurance against עגל-building, in questioning היש ה' בקרבינו אם אין! This may well be the underlying relationship of Amalek-Mikdash. Indeed, רפידים is the opposite of זריזות which is the essence of עבודה, the entire theme here of רבינו בחיי. The בעצלתיים ימל המקרה which introduces Esther is the opposite of קחו מאתם , the definition of investment. This is the profound connection of the שולחן ערוך מוכן לאכילה of last week to the ממוכן-כלום הכינו שולחן which is the לחם חם, the only violation of entropy-random thermodynamics that is part of Mishkan! The obvious value in active involvement, the source of success not in בטחון but in(as רבינו בחיי points out here) יגעתי ומצאתי, along with involvement in mitzvah and avoda as in כי זה כל האדם is not merely logistical-psychological, but an existential component of being, precisely the same way that a developing world is the only and most profound sharing of true being, precisely as משפט becomes the meaningful חוקות שמים וארץ, precisely as emergent qualities come to kiss in a Meeting Place the source of the ויפח באפיו נשמת חיים which is the original meeting between תוציא הארץ and יציר כפיו של הקב"ה, precisely as becoming creators in the Mishkan Universe is the only reality to connection to Creator in a Creation that is for its inhabitants: בשביל זה is ultimately Shlomo’s זה כל האדם!! Rabbi Weinberg 2026-05-20 09:45:36am - באדם ! The essence of human significance is discovered only in the context of true ברית for exactly the same reason that the reality of משפט can be discovered only within the context of חוק, something we discover in ברית. The sense of personal significance is as real as Mishpat itself. For we must recognize that Mishpat, and even the חוקות שמים וארץ associated with it, as they appear in the Vav-Unlinked אלה תולדות שמים וארץ, are nothing but the randomly-patterned developments within an evolving world that end up working. The state of significance that is ישועות itself: looking out for Number One, is an absolutely sine qua non for evolutionary success, and therefore is part of the essence of ישועות-נזיקין with all its stress on the significance of the free individual, even on the גר. The extrapolation of states, the אתם ידעתם את נפש הגר, is not a contradiction to Looking Out for #1, but an amplification, an acceptance that בשבילי נברא עולם. Thus there is no ברית without personal significance, any more than there can be ברית without משפט itself! The nature of ברית and our perceptions of self-significance: The given perceptions which are purely evolutionary cannot have any significance unless they are לעומת דבר זה just as there can be no meaning to משפט unless it is backed by חוק. All that is left is the tautology of אם לא בריתי to those who evolved because of those very חוקי שמים וארץ! Thus such a person not only lives in randomness and קרי because of buying into that world, but because the very perception of significance and values is built entirely of solipsistic experience whose essence is randomly developed! Defining the difference between the לוחות and the וכן כתוב בתורתיך as the difference between existential statements whose presence in random-worlds was contested by the מלאכי השרת and the rest of the Torah which is only evolutionary (Rambam) and therefore was not contested, as can be seen from Moshe’s response. Ultimate significance to meat-brains? This is the באדם—this is the בשגם הוא בש"ר! Interweaving the two levels of ישועות of “protection from law suits” (Rashi) and the צפית לישועה which is ultimates, finding this the linked Vav that restores the connection of random reality to the nature of בראשית-Creation-1 which was missing until now because פסל ראשונות. This is how אם לא בריתי in the Haftara continues into זרע דוד: the two linked ישועות. Rabbi Weinberg 2026-05-20 09:45:36am - Presenting Torah within a context that conflicts with its own content is remarkable and calls for understanding the ambivalence in the דרך ארץ vs Torah relationship expressed here. But, strikingly, the central element of Yithro’s questioning was not simply behavioral, taking advantage of his father-in-law status; it was actually a direct questioning of Moshe himself and his spiritual/psychological status. This is reflected in the clear confluence of the concern for אשתך ושני בניה with the concern for לא טו"ב לבדיך of the משפט. These concerns address the deepest expression of the ambivalence in the תורה דרך-ארץ relationship within Moshe’s life, a problem manifested in אכן נודע הדבר-לא יאמינו לי, ויואל משה, לא איש דברים, הצל לא הצלת ופסל מיכה, שלח נא ביד תשלח, טענות אהרן ומרים and more. There is a major difference between a דרך ארץ that is קדמה תורה 26 דורות and a נח שלא היה נחשב לכלום as opposed to a אם אין דרך ארץ אין תורה אם אין תורה and a נח who כל שכן בדורו של אברהם. Either the ד"א is subsumed by-- and thus can subsume, as here—Torah, or we are left with a level of דרך ארץ which is the concern only for the solipsism of משפט. The nature of true משפט is actually מי גוי גדול אשר לו חוקים טובים. This is why the resultant rejection of Moshe as the בשגם הוא בשר that actually puts him together with that self-same נח is expressed in the misuse of Yithro’s arguments: טוב הדבר! Rabbi Weinberg 2026-05-20 09:45:36am - בשלח is a פרשה of transition in the deepest sense: ויהי בשלח. It talks about the transition of walking through the איל, the completion of כריתת הברית with אברהם אבינו who needs to accept the nature of the process of גלות וגאולה – and turns it into crossing the threshold of the איל that leads out of מצרים towards, ostensibly, freedom. And yet בני ישראל discover that the aisle/ threshold it leads to is instead a complete loss of all structure, even to the extent thatהקב"ה cancels the responsiveness on any level of all 4 כתות! They have no way of recognizing how they are meant to act, they have no sense of structure and therefore left with ויהי. The response to this is that the breakdown of what they thought was the source of freedom – language itself פי החירות became recognized at time of שירה as being limited to מי כמוך באלים הש"ם such there would always be limitations in language of human ability to conceptualize and therefore became a source of further nihilism and terror, which becomes the confrontation with עמלק in the end of the פרשה! But what happens is thatמי כמוך is transported into an actual human מיכה who becomes להלכה the source ofמי כמוך and becomes the expression of the alternative mode of גאולה that משה רבינו had initially insisted upon in הצל לא הצלת who became מיכה, who in setting up טרפים that was not meant to be taken seriously by משה רבינו’s own grandson who now took this as his פרנסה and who becomes now the inversion of לוי וכהן as happens in story of פסל מיכה, and becomes the actualization of משה רבינו’s feeling that the human must have a place and there must be structure without it we are doomed. This becomes the search of the pleasantness of a place to live, unbothered, in which דן achieves ליש, and goes out in the very recognition that “משה רבינו’s grandchild should not be here, take him and make him the person who represents for them the solution to the pain of people who are מרי נפש and who are so threatening to everyone else until they find themselves a place”. The power of פסל מיכה becomes now expressed in every generation’s attempt to personalize the nature of תורה – whereas according to the רמב"ם the whole point of תורה here in בשלח is to make us understand that the process is not meant to be an absolute, it is meant to be process ולא נחם אלקי"ם! This becomes the solution to עמלק: כי יד על כס י"ה מלחמה השם בעמלק makes us recognize that the whole idea of מעשה בראשית is the process of מדור דור is the element of תשובה which leads to ויסעו מרפידים ויבואו מדבר סיני is the nature of the achievement of a world through process – not that the process is a compromise but rather that that process itself the most profound sharing of the nature of הקב"ה’s Being as expressed in מעשה בראשית; a story of a road, of בשביל ישראל! That road itself, which is the road of תשובה is not all meant for nothing until the achievement of תשובה achievement of the end but rather the greatest aspect of it is the very fact we experience the process! This becomes the שלמות הכסא in the end, this is why פסל מיכה is so important in the creation of מלכות and becomes therefore בימים ההם אין מלך בישראל. Rabbi Weinberg 2026-05-20 09:45:36am - The relationship of the earlier stages of גאולה to this one goes beyond the simple issue of significance, and התעללות as an indication of significance. It touches on what was initially left hanging, which is the question of והצל לא היצלת את עמך—and מה איכפת לך אלו הנימוכין תחת הבניין? It touches on it in exactly the same way that was מרומז in that very same Parasha, where משה רבינו was initially told בני בכורי ישראל, and based on that was given what to say. Here at last we have that גילוי of בני בכורי ישראל. The meaning of that גילוי becomes clear in the Parasha, when we recognize that the pattern of the universal significance of things is paralleled by a pattern of the significance of protoplasm itself, whether in terms of תפילין; or how בכור extends all the way down toבכור טמאה, and even of בהמה טמאה; or how לילה המשומר ובא מששת ימי בראשית becomes also המשומר ובא מן המזיקים; or about the דם הפסח ודם המילה; or whether you have כלולותיהם בדם. The point of that pattern is the recognition that even בראשית and בשביל ישרא שנקרא בראשית is itself without significance, unless it is possible for הקב"ה to come to a מצב in which He can say בני בכורי ישראל, in which this becomes a personal vendetta between Him and פרעה. That personal vendetta becomes evident in the personal vendetta between Moshe and פרעה, and becomes now the whole point of אני ולא מלאך אני ולא שרף אני הוא ולא אחר. Either the experience of existence is an actual experience of אחדות ה' in every element of בריאה, or it cannot be expressed in the entirety of בריאה. That means that it would be a terrible mistake to believe that בריאה is a way in which we practice elements which are meaningful for another existence of Olam Haba, or in which we experience aspects which are unrelated to real existence, but are just the sub-matrix upon which we build a mental construct of the experience of existence. In actuality, חמור's relationship to בכור has to be seen as precisely the relationship to בכור of ראשית אוני, except that the חמור lacks the כלים to be able to be aware of its own experiences. But that does not mean that the experiences lie within the nature of that capability of awareness. On the contrary—the experiences lie in the nature of the חומר itself as a true and actual extant reality, precisely as the cosmos per se. It is because of this that we experience true significance. Not through some universal significance, but through the immediacy of the existence of a world in which ברכי נפשי את ה'—my own נשמה becomes now related with my גוף in the same way that הקב"ה's Being is related to the existence of reality itself, with the קיום of reality itself. Either the details of Creation are truly דעת את השם or the entirety of Creation cannot be, and there is no לכבודי בראתיו. (This is almost a mirror image of the simple understanding of תפארת, where the detail’s meaning is in terms of its evocation of the entirety rather than in its direct experience of the initial חסד of coming-into-being as it devolves upon this instant. Here there is a stress on the particular value of the פרט rather than its expression of the כלל.) (MY) The relationship of the earlier stages of גאולה to this one goes beyond the simple addition of significance and התעללות as indication of significance, and touches on what was initially left hanging הצל לא הצלת ומה אכפת לך and touches u on it in the same way מרומז in that same פרשה: that משה רבינו initially told בני בכורי ישראל and this is what you should say – and here we finally have the גלוי of בני בכורי ישראל. The meaning of this גלוי becomes clear the universal significance of things paralleled by pattern of the significance of protoplasm itself whether in תפילין or בכור even בכור טמאה even מששת ימי בראשית דם הפסח דם המילה ארכובותיהם בדם that לילה משומר ובא מן המזיקים – the point of the pattern is that itself meaningless unless בני בכורי ישראל where this becomes personal vendetta between Him כביכול and פראה the אני ולא מלאך ולא שרף אני הוא ולא אחר: either experience is actual experience of אחדות השם in the entirety of בריאה אחדות השם in every element of בריאה or cannot be expressed in entirety of בריאה either which means it is therefore terrible mistake to believeבריאה is a way where we practice elements for ultimate real experience or where the experience aspects sub matrix upon which we build mental construct in reality the חמורs relationship to בכור must be the same relationship of ראשית אוני except that חמור lacks the כלים to be aware of its own experience but that does not mean on the contrary lie within the nature of the חומר it is because of this that we experience true significance not universal significance but the immediacy of a world in which ברכי נפשי את השם my own נשמה related to my גוף in the same way*כביכול that הקב"ה’s Being relates to קיום of Reality itself! Rabbi Weinberg 2026-05-20 09:45:36am - The liminal parasha between פקידה and its impact and “failure” and achieved (though as yet unactualized) גאולה sets out to create the nursery for גאולה, its קן. Language reflects the קן and this is its power: not the persuasive or conscious communicative level which is relatively mechanical. (MY) We discover that וארא is the threshold פרשה providing for the transference between the original פקידה (which was doomed to be בעלמא) and the ultimate גאולה in the coming פרשה at its nature, our פרשת וארא is a פרשה of דבור; in which all mechanics are shunned, even the mechanics of תשובה כתריס – and even, most shockingly, the mechanics of שמיעה itself! Because to be able to be שומע on logically is no different than being forced to do something on a mechanical level to save the country from breaking down שמיעה אני אקשה את לב פרעה means to make שמיעה responsive on a different level – that level is the level of ברית! It turns out that זכרתי את בריתי is the very definition of כי אני הש"ם וידעתם !וידעו מצרים עי אני הש"ם, למען תדע כי אני הש"ם, משה has to learn מצרים has to learn ישראל has to learn that the nature of מעשה בראשית is that it is achieved from ברית from the beginning – which means it is all אמונה which means it is all One big Love affairרבבה כצמח השדה ,זכרתי את בריתי, אמונה מעשה חולדה ובור – מעשה בראשית is mutual, All elements of ראשית are not simply ideas but the way in which as רבנו בחיי points out קן itself is not something that is just made הש"ם בחכמה יסד ארץ but is the expression of אין itself! It is not something that follows בריאה it is something that creates בריאה!  Everything we have to do with, to the extent not mechanical it is אמונה and vv. if it is something you have been persuaded of intellectually, that itself is mechanical and reduced to התו והתעללות either something is complete and it is real You Freedom and גאולה, or it is an idea and mechanical and bound to be turned into laughingstock and failure Says הקב"ה therefore your job is only to create the קן – and that creation is only through דבור therefore my שבועה itself which is also דבור is there to provide for that possibility ואזכור את בריתי so in setting up the שבועה in the beginning it becomes clear and the norm; ישראל מאמינים בני מאמינים – if they do not listen now then good good they shouldn’t listen they should only listen when they can hear and when it is them completely– פרעה doesn’t listen now good! Good that you don’t listen because you do not fully understand it now! Now it is time to talk – and eventually when the כה comes around this will turn as much an instantaneous reversal into a real world just as in Churchill’s time of aloneness became suddenly the way that every common English Joe switched from being a pacifier to living blood sweat and tears. Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - The shocking discovery on the part of Yosef of a תשובה that was completely different than the one he expected of Yehuda. He looked for a ישוב מחטאו מיד which was the recognition that he demanded of their ריגול, of the fact that he was יוסף and that his dreams were true all along with all they implied. But he was defeated by Yehuda’s ישתדל לעשות תשובה, by the incredible transformation in Yehuda that turned him into a passion powerhouse that was capable of single-handedly destroying Yosef and the civilization he represented. This was because he began to ask questions, the kind of questions that ultimately lead to fundamental redefinitions as in saying not only צדקה ממני but in recognizing that כי על כן לא נתתיה שלשלה בני, and as such was in the situation of searching for תשובות which is the לעולם ישתדל לעשות תשובה. Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - A new world of transmission from אם לאם that is a parallel universe to the מסורה מאב לאב opens in this week’s parasha, because it is only here that שרה becomes an אם. It is through יצחק that she is an אם, through the עקידה that she becomes both wife and mother. We go from אבל שרה אשתך to קבר אברהם את שרה אשתו: he knows at last the difference and for the first time then can actually have הגר. This is the world of dormancy, indeterminacy: conception, the courage of reproduction without כיבוש, and the ויהי שם לגוי גדול is the delivery at last as the waters split for the appearance of Moshe through the ongoing commitment to conception within which a nation is conceived in both senses: מן המים משיתיהו of Moshe becomes קריעת ים סוף and the birth of crossing the ירדן and the סלע בתולה. It is this biological motif, of finding solutions in the actual workings of the world, that is the deepest message of ברית מילה as a genesis/genetic issue, the reason that earth-ירושה-woman-חוסן-perversion-translation of חם into ישראל וארץ חם לארץ ישראל-רפאים עוג ואליעזר – Freudian motherhood-marriage – אבישג ודוד all interrelate in a vast tapestry that points to the only way to תיקון וגאולה: the achievements of biology in the development not only of complex brains, but the drives that force correction of the mechanical וכבשוה into a world of nature fully expressed, so that all the דרך השם becomes an outgrowth not of mechanical גבורה and a כובש יצרו – מוש"ל בכל which is עוג-אליעזר, but as a רות ובועז-דוד ואבישג that is the only path of allowing דעת to be מים לי"ם and to escape the פן ישלח ידו into a world of עץ החיים Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - We recognize לך לך not simply as the avoidance of religious ideology in terms of עשייה but rather לך לך being the deepest insight into the nature of אברהם אבינו as the emergence of ישראל בעולם which is why he needed to be "artificially isolated" מושקע באור כשדים in order for him to not be perverted by any external (*) data but rather to be the point where the Universe bursts into awareness מי האיר ממזרח and in such being the only real expression of בי"ת של בראשית בשביל ישראל שנקרא ראשית and in this be conglomeration of all that may appear on a less-than-existential-level to be contradictions to אברהם whether activist freedom fighter socrates monotheist איש החסד whatever these are they are all subsumed by אברהם אוהבי which the handing over of בני נח לבני אברהם אבינו with actual awareness of what this handing over is on the part of מלכיצדק – which leads directly to זרע אברהם אוהבי and appreciation of single source of passion that can only be the לך לך itself which in the end can only lead to the only explanation of כח מעשיו הגיד לעמו not moralistic story but existential story of בריאה's own self-organization – בהברא"ם! Rabbi Weinberg 2026-05-20 09:45:36am - What* רבי יצחק is essentially saying is that the nature of the 2000 years described so briefly change our appreciation of כח מעשיו הגיד לעמו to be describing the patterns which are the essence of !תורה Therefore תורה as a whole זכות to a space ארץ ישראל not a list of rules – not coincidentally the end of these 2000 years which is the end of תוהו contrasts two very different approaches: נמרד and the attempt to order chaos vs אברהם אבינו the attempt to utilize chaos by allowing it to unfold allowing it to become the בראשית בשביל ישראל שנקראו ראשית from what emerges out of a space that allows for all the possible interactions of תוהוthrough which you can be certain since this is the space within which it occurs that the outcome will be a תרומה which is ראשית-- ראשית not as the first thing to become (actually it is the last)but ראשית as the point of בראשית the desire all along! Since there is no way to order a universe (even as God Himself) but by definition it must self-organize what הקב"ה does in the עולם is only provide space which is why שבת is all about space! Therefore what אברהם אבינו must ultimately discover is a path that continues to traverse space out of which ultimately despite the catastrophic ups and downs part of מעשה בראשית and part of the very הבטחה לאברהם אבינו for which the תורה is coming to be כח מעשיו הגיד לעמו and the mission ot משה רבינו and משה רבינו's temporarily limited success in conveying the success in the mission – all of that is now part of process of learning and self-discovery which only in the end allows for the emergence of ראשית as opposed to "ordering it up" (and any attempt to order it up and destroy creative potential and put in artificial restraints meant to be broken is by a nimrodian approach which can only cause destruction) and therefore the end result isוירא אלקי"ם את כל אשר עשה והנה טוב מאוד becomes a description of all of מעשה בראשית the טוב מאוד of סוכת דויד the טוב מאוד ofסוכת שלום וירושלים the טוב מאוד of the very סוכה He sat in at time of בראשית the very בי"ת of בראשית which is the חכמ"ה בנתה ביתה and ultimately looks at what the world achieves and says this is what I always wanted טוב מאוד! Rabbi Weinberg 2026-05-20 09:45:36am Bereishit Review - The parasha is the direct continuation (and the mitigation of the loss of) of the Reishit of Tishrei Ha-Eitanim (lost in the מרירות מרחשון) and the ראשית of (and recent loss of) Moshe in the ב of Reishit’s own Sukka and a parasha of nested spaces which interrelate only through תקוה and the avoidance of אדם central to ארץ lost now forever in the very waters whose own hope (יקוו המים) is to escape the prison of אדם and move back over the Earth in מבול ותהום. This is the תקוה that allows for the escape of האדם בארץ into a world of process and מר that because of ראשית emerges into חן, (the very אתחנן of Moshe who is ספון as deeply as the תכל"ת-אחרית) which is the only path that can lead to the true ישמח ה' במעשיו over your own personal life, which lies in the very חן which was His תפילה to Himself in the original סוכה: יהי רצון שיהיו בריותי מעלין חן לפני בכל שעה כבשעה הזאת…. Rabbi Weinberg 2026-05-20 09:45:36am - Theme Nizavim (Ohr haHaim) 5767 Teshuva as the only resolution—i.e. answer, תשובה—to the universal paradox which is expressed in the missing interface between process and end; experiment and observation; עולם הבא-עולם הזה; breadth and presence in consciousness;דין or detail; ידיעה ובחירה; חוק ומשפט; שתי אותיות השם; two Creation narratives and ultimately the horror of the contradictions in the human condition that drive people into terror, escape, suicide. The two levels of Teshuva expressed in 7th perek themselves address the dual nature of Teshuva as a path-over-life, a sense of identity on the one hand, and an expression of the instant: שמא ימות בשעתו, on the other. This is the deepest insight into הנסתרות לה' אלקינו והנגלות לנו ולבנינו לעשו"ת, and the source of רבינו בחיי’s idea of the שכינה as the operative principle called נסתרת and Love. It is this that makes Teshuva the most innate and natural response in the world, that needs to be actively fought not to happen, the greatest and most absurd עצלות imaginable, the קרוב אליך הדבר מאד בפיך ובלבבך לעשותו. (MY) The פרשה comes to define a new level of תשובה which is resolution: resolution of the contradiction of identity that sees itself existing on two different levels one on עולם הבא one on עולם הזה, resolution of the contradiction of human consciousness itself which perceives itself as very deeply present in instant yet coming from some platform which incorporates more than its own lifespan, it is the resolution of the way in which things are hidden in their ultimate impact and immediate in terms of their their חיובים, resolution of תורה that comes with חוקים ונסתרות throughout and צווים בגלוי ובגלוי that I need to be able to achieve at this moment and ultimately the סתירה of ישראל as ראשית and the achievement of ראשית and the way that needs to be dealt with as if reality really is that now instead of merely a subjective feeling this restatement of תשובה means that all the aspects in the פרשה: the רמז לראש השנה‫,‬ creation of תשובה, the כתיבת אותיות ספר התורה which are all so fundamentally interrelated, with the הקהל and משה רבינו speaking לכל הדורות באשר ישנו פה ואשר איננו פה — which means that all of these things are just descriptions of a single reality of a ראשית השנה which draws from the opening ראשית and an אחרית שנה which extends all thew way to גאולה עתידה in which all identity is incorporated as the actual vision of the עשיית תשובה itself! Such that the only solution which is the only interface in the contradictions of a humans’ being riddled with contradictions between these 2 levels of life because of his inability to do wha he is doing in this moment successfully as that him the only interface is תשובה itself and that is the difference between a life of an עגל worshipper who seeks always the cutting edge of a renewal ad infinitum which he hopes to lock into eternal life and gold and one who lives in יום הכפורים and recognition of עולם הבא in ever moment of Life! Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - We came to see עקב through the eyes of רבינו בחיי as being a contrast and parallel to ואתחנן: Where ואתחנן speaks about a שכחה in terms of תורה and זכרון in terms of תורה and הדברים אשר ראו עיניך – עקב speaks about שכחה in terms of ארץ ישראל and זכירה in terms of ארץ ישראל, recognizing the presence of הש"ם in coming to ארץ ישראל ואתחנן speaks of the making of the לוחות – עקב speaks of breaking the לוחות and introduction of שכחה in terms of תורה  ואתחנן talks about שמע קריאתas an idea of קבלת עול מלכות שמים – עקב talks about translation into the nature of דיבור into the nature of מעשה  ואתחנן talks about היום לעשותם עקב talks about למחר לקבל שכרם This sense of עקב is the end of story rather than the lightness, the issue is the type of זכירה which effects your vision of the totality of reality – not the potentiality of reality which is חורב, that is not sufficient. This instead is the קיום of הקב"ה’s vision of what shall be done now that the לוחות have been destroyed, what shall be done to bring them – “I say bring them into ארץ ישראל and forget about the משכן” – משה says “no, let us have a משכן with the שכינה and תורה and ויקרא – the קול מידבר אליו and מ"ם שנה=משנה etc למעשה, says משה here, that didn’t fully work – the bottom line is that at the end you guys were still in the מדבר in which case the REAL result was the need to reconstruct the לוחות in terms of being able to remember that תמיד עיני הש"ם אלקי"ך בה מראשית השנה עד אחרית השנה ; recognizing that however much תורה you could forget, the מציאות of the פרות of ארץ ישראל will be משלים The questions of ultimate identity of ברית and relationship to תורה– which you once upon a time you thought was self-sufficient; you stood on הר סיני and I told you “remember חורב” and that is enough—well, now I am telling you remember where חורב came from – from עקב which is essentially the ברית of אברהם אבינו and can never be justified in and of itself. הקב"ה was never בוחר you for yourselves – you are worthless! !לא בצדקתך He was בוחר you because of what אברהם אבינו began as the נביא says הביטו אל צור חוצבתם. Either you look to the beginning and where עקב is going -- and then “you become like me!” says ישעיהו הנביא – you can become real רודפי צדק, not the way you believe בצדקתי in some relative צדק but ratherצדק on the path of עקב which was given to אברהם אבינו which defined the nature of אברהם אבינו then you have a chance – but anything else ,anything defined some other way as a localרדיפות הצדק as a relative רדיפות הצדק you are better than everyone else – history will teach you that while you can be better than everyone else in such a way that it is glaring – nobody notices it!  no anti-Semite looks at you the way they look at a palestinian – palestinans are nothing, they are נבך you would not expect animals to act any different, help them out a bitbut these guys we hate because they are on the top of humanity – and look how they act! did they take into consideration real צדק? No, when it is convenient for them! You watch how it feels to be covered by spit like I was, and see if you can stand up to that spit because if not, you will all become members of שלום עכשיו – you will all justify your voldemort אולמרט justify giving back land, you won’t be able to stand up to nothing because everything will be defined for you by “how society looks at it” “is it acceptable our level of רדיפת צדק? No real רדיפת צדק is to look at the Palestinians!”Either you will rediscover עקב or find yourselves in the sea Then maybe you will have enough sense to take a look אל צור take a look at אברהם, yeah then you will look at שרה תחוללך – so better do it sooner than later! That is the nature of נחמה נחמה either is there or isn’t there כי ניחם הש"ם ציון once you look at it through עקב you feel like I do, no longer needing to be sensitive to these idiots – they are ghosts they are mere vague cloudy shadows of what real life is about, here today gone tomorrow  whereas עקב is always here Me, I see the נחמה already here – in the same way that עקיבא, he who lives in עקב, sees נחמה where everyone else sees misery Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - The contrast of the two נביאים משה ובלעם in two Parshiot that are profoundly interconnected and are created for contrast. The entire basis of the Mishkan/Mikdash and the tikkun for the מעשה העגל ושבירת הלוחות is dependant on this contrast and the creation of מה טובו. This is the ולא קם כמשה…לעיני כל ישראל-זה שבירת הלוחות such that in the Torah’s closing words these are linked! The entire ויקר-א, הלא בלכתך עמנו, ונפלינו אני ועמך is related to this process, so that the נביאות משה per se must be expressed as unique together with the הן עם לבדד. Last week we saw that Moshe needed to learn that the מטה was more than a way to translate the דיבור השם into action—it was actually meant to be activated by Moshe’s own consciousness and דיבור into action: ודברתם אל הסלע The contrast here is then astonishing, for Bilaam had to learn exactly the opposite: never say a word of your own, only אשר אשים בפיך אותו תדבר. The very ודברת which was demanded of Moshe who refused into הכאה is precisely what is shown through the absurd הכאת האתון as demanding speaking only what God says, never saying anything of your own: precisely the opposite of Moshe. And the anger suffered by Moshe which leads everyone to believe that God is angry (Rambam) is specifically the thing that Moshe was trying to avoid, מדה כנגד מדה! The fact of Bilaam's achievements mean that on the level of phenomenological קרי we will find all of the experiences that can be linked to a higher space. The only difference is that the experience within pure phenomenology is defined only “within one’s brain” and is thus open in essence to דרך שאדם רוצה ללכת which is the postmodernist curse. The very קרי that Bilaam believes frees him from the constraints affecting Moshe is what locks him into the sadness of his situation. But this means that the two of them are precisely the same, nested one within the other. קרי means to Bilaam the space of open possibilities which is the essence of Amalek, the Roads not Taken. To Moshe, they exist within a higher space of ראשית. But that implies that the נביאות משה is indeed linked only to ישראל-ונפלחנו אני ועמך which is why they are achieved simultaneously. It is why the definition of Mashiach-Yisrael-Creation-Avot as Yesharim are all achieved in this marvelous Parashat Bilaam (Rambam) something unique and outside of what is expressed throughout MF: We begin by being מזכיר that ספר במדבר כנגד ויבדל האלקי"ם בין האור ובין החושך to tell us that this is the ספר המבדיל בין יוצאי מצרים לנכנסים לארץ. Last week we saw that height of הבדלה was in פרשת חוקת where for the first time we have כל העדה i—רש"י שכבר מתו מתי המדבר only those who ready to come in to ארץ ישראל are the ones who are left. We ought to one would think move on to the next step which is the story of the census which prepares the way to ירושת הארץ— but something else takes place, something paired very fundamentally with חקת: פרשת בלק which leads to מלחמת מדין which must take place before the census in פנחס as well. This means the pairing we find in the פרשיות חקת ובלק t is not just "convenientפרשיות to pair" – we know there is something fundamentally connected between them affecting this transition! We know the contrast of חקת ובלק is itself a tremendous הבדלה: on the one hand בין יוצאי מצרים לנכנסים לארץ but there is another brilliant הבדלה: in חקת we come to define the כחות משה רבינו where he leaves things to be done and what he personally completes – and in בלק we come to contrast that with בלעם הרשע! We know this is of fundamental importance because the closing words ולא קם נביא עוד ורש"י אבל באומות קם which means he had a "counterpart"–we know the entire story of ספר במדבר and the ability for the traveling in the מדבר 40 שנה and structure of מחנה and משכן is all specifically a result of תפלתו של משה רבינו בשעת שבירת הלוחות: שלא תשרה שכינתך באומות העולם! This is linked itself to שבירת הלוחות: first of all this פרשה almost always introduces 3 weeks , in the closing פסוק which itself mentions בלעם ומשה, the closing words are לעיני כל ישראל which refers to שבירת הלוחות and brings the whole storyback to where it was initially at the time of שבירת הלוחות where הקב"ה says רגע אחד אעלה בקרבך וכליתיך to which משה רבינו replies אם כן אל תעלנו מזה -- but of course, in those words is the source of תשעה באב in the – which means right in 17 בתמוז there is reference directly to 3 weeks (Even though it takes a long time to see it historically) it is already at the moment of שבירת הלוחות and עשיית העגל it is already clear in the תורה the "beginning of "חורבן. The wayמשה רבינו is מתקן (and allows for a historical תיקון)is by תפלה for שלא תשרה שכינתך באומות העולם which גמרא says is ובמה יודע איפוא כי נפלינו אני ועמך הלא בלכתך עמנו! – הלא בלכתך עמנו is the מקדש ומשכן במדבר and הקב"ה indeed says הנני עושה נפלאות אשר לא נבראו that משכן becomes השוכן אתם בתוך טומאותם in which suddenly הקב"ה is willing to be משרה שכינה even whenישראל not ראוי – and all of this because of בלעם! First of all you see clearly in the פסוק, ונפלינו אני ועמך I have to be different and therefore contrast משה ובלעם and ועמך the people need to be different – both of these comes from בלעם! ((מה טובו אהליך יעקב ובגוים לא יתחשב it is the words of בלעם that creates הן עם לבדד ישכון ובגוים לא יתחשב, the הנני הולך אל עמי comes fro בלעם! Rabbi Weinberg 2026-05-20 09:45:36am - Statistics are the essence not only of the emergence and Presence and הנהגה of the cosmos, but is the nature of a cosmos that can never be more than a statistical sampling of possible universes, of one רבי אליעזר בן פדת among others. Thus the very words of Moshe are for the first time seen as the actual essence of the fabric of reality, the true solution to his insistence that he would never be a בלעם who was entirely an איש דברים! This is an איש דברים in the יקרות of קרי and thus it is ויקרא that makes במדב"ר possible, which in turn allows Moshe to become an איש דברים which not coincidentally can write himself the very words of דברים as Torah. The parasha of transition, of חוק and דיבור—part of the Chumash of transition and the Chumash of דיבור, the development of Moshe through מדבר into איש דברים from a committed לא איש דברים, the most definitive moment of Moshe’s life The moment of transition is the ודברתם אל הסלע, transforming him from one who searched to translate God’s words into Creation, wielding a מטה as a translator after running away from the use of שמות to kill, into a man whose own דיבור needed to be used to fulfill the power of מטה become the nature of reality. In this he created Purim and the true relationship between השתדלות and בטחון: the מקום אח"ר is the ultimate רצון השם in terms of the output of the universe but not a definition of the way in which the process should lead to that output, is an amazing commitment to every instant of עבודה the meaning of every event that is part of that process which is the מקום אחר. This is why Esther has all the more drive to act just as all must realize that the entire basis and matrix of every possible meaning of the very fabric of the universe. The רצון השם is the same in gravity as in providing Adam the license to act: both are emergent Will in the … Mitzva is not mechanical, nor is there a reason to find the esthetic impact, not an assertion of what needs to be, but as much a translation as anything else. Complete unity of the various approaches to the הכאת הסלע and the nature of חוקת and its separation of חוק ומשפט. The breakdown in אמונה of Ramban (classic, separation between the שם הגדול and זעיר אנפין) which led to the need to hit twice in order to link the two worlds is as much a breakdown in כלל ופרט as per אבן עזרא and the loss of ability to deal holistically, is the Zohar’s distinction of זאת התורה vs. זאת חוקת and the connection of the וא"ו which is ת"ת that links them as one, which is Rashi’s need to act mechanically rather than mind having direct impact upon world (which answers Ramban’s question of why the מטה was necessary—not to bang with, any more than a sophisticated radio controlled electronic sequence door opener should be used by the kaffir to smash the glass on the door to open it!) is the challenge of Moshe’s leaving his wife or missing R. Akiva’s shiur, or any one’s inability to translate love into an ability to have a normal conversation...and is the entire issue of the Giants who know how to use דיבור even in their lowest student, בלעם-בלק. In fact the advantage that בלעם had over בלק was better articulation where בלק was the greater magician. Rabbi Weinberg 2026-05-20 09:45:36am - We find that the פרשה redefines the nature of משכן of מחנה of שבט לוי of משה רבינו – all in the same way! The opposite of portable civilization and instead adaptive civilization – linked not simply to פנים אל פנים but the existence of simultaneous that is why מרים was wrong –in the closure the nature ofאמונה that lies behind the effort of תורה as war is that there is an אמונה about the nature of the possibility of the human enterprise: משה:נבחר מין האנושי to engage in this developing war which is כיבוש of the earth to change human species כל אחד ואחד ראוי להיות צדיק כמשה in which משה רבינו becomes master of נביאות who in this פרשה says ומי יתן וכל עם השם נביאים – בני נביאים the essence of our experience the construction of פנים אל פנים של הר סיני itself the reconstruction of humanity everyone has connection to in which עשן תכלה the existence of the real in which any hint of something not real makes me vomit – this becomes now the pure legacy of משה here and achievement in roundabout way and what כלל ישראל has already done for the world even before. Rabbi Weinberg 2026-05-20 09:45:36am - We recognize this is the פרשה that takes the כח המחנה in closure of ככלות – recreating the כלותו of הר סיני by making the individual גאולה – whether in individual relationships or discovery of place in life as in נשיאים – making that the תוצאת המחנה in which the individual can create just as the מחנה can just as רות ובועז can recreate בית לחם just as בית לחם created the vision initially! But the entire מחנה built around in the end the only way in which the קול appears: the astounding קרבן הנשיאים where each one had a different view of what they were doing and nonetheless created the same קרבן! –means that the value of עבודה just as it is defined in שמחת העבודה which is context of עבודה – and just as פרשה coming to tell me that יסוד that nature of עבודה זה עבודה לעבודה but in the end the חיבור של תורה which is completely individual and built on the way a person has achieved sense of consciousness and awareness of the structure of reality – that that תורה defines the context of עבודה in a way that makes it for the first time valuable – becomes the very חנוכה of עבודה! Because of this all עבודות that appear the same (*תפארת שבמלכות)שמונה עשריה of every חול day of the year of every human – just as קרבנות appear here precisely the same – is in fact entirely different to the point that תורה would write an entire פרשה saying over that שמונה עשריה as opposed to another! That is ממשה the nature of עבודה in its ability to interrelate תורה בעבודה which is why שבועות itself is most beautifully embedded in נשא the holiday so completely עבודה oriented both in קרבנות and agriculture from which the תורה introduces it -- and yet becomes the ultimate קבלת התורה which is the ultimate נשיאת הלב – (רמב"ם) מי שנשאו לבו לקיים. Rabbi Weinberg 2026-05-20 09:45:36am - The main theme is the way that פקידה becomes the source of השראת השכינה and מחנה becomes source of גלוי שכינה – on הר סיני as well. Therefore the order of פרשה is first פקידה then משכן. This becomes the essential discovery that the self given in פקידה is the opposite of coercion but is the true recognition of placement– this is the meaning of לא תקראני בעלי אלא אישי דרשת רבי עקיבא דגול מרבבא – דוגמא היא דוגמא ברבבות the only thing searches for is himself therefore could never violate מחיצות מה למעלן מה למטן could never believe that הקב"ה – מאשה לוקחה זאת innately the same הקב"ה becoming דוגמא opposite of coercion anyone who discovers within himself an עניין ends up becoming the עניין anyone can become לוי can be גר and מקבל תורה. Rabbi Weinberg 2026-05-20 09:45:36am - Restoration of ‎הר סיני‎ through ‎ויקרא‎ takes us from ‎גיבורי כח מלאכיו עוש”י‎ as ‎נעשנה ‏ונשמע‎ and then to ‎שומרי שביעית‎, not simply by restoring ‎מחיצות‎ but by restoring ‎what the loss of ‎מחיצה‎ profoundly implied: loss of context and therefore loss of ‎קריאה‎ and entry into ‎קרי‎. This, after all, is the theme of the book called ‎ויקרא‎ .‎ This context demands the understanding of the starting place, “home” in the ‎sense of “the place to go back to”, what Mirukami has Kafka Tamura seeing ‎as...., which is the ‎תשובתו‎ of ‎שמואל כי שם ביתו‎ , which is why ‎תשובה‎ and ‎גאולה‎ ‎are intimately related, but is also why emergence and ‎שביל ישראל‎ are related to ‎the ‎ה'‏‎ of ‎בריאה בהבראם ‏‎ the ultimate ‎קו‎ of ‎בראשית‎. The Ramhal’s ‎לישועתך קויתי ‏י-ה-ו-ה‎ specifically that takes one out of the limits of the initial dimension ‎constrictions. This “starting point” is what we access in ‎יובל‎ which is why it is ‎דרור‎, for then one can truly live any-“where”. But by the same token this is why ‎it is the essence of ‎מעשה בראשית‎ and parallels the multiple states of Torah (as ‎the ‎אור החיים‎ points out in his analysis of the plural opening to ‎בחוקותי‎) and why ‎in an expanding universe it is necessary to touch the basis of the patterns, the ‎nested sevens that express the creativity of ‎בראשית‎, and the Ramban’s insistence ‎that ‎שמיטה-יובל‎ lies at the basis of all beliefs. ‎ Every Yovel is another recursive iteration of the quantum computer we call the ‎universe, and the patterns, the incredible displays that come of the “random” ‎events of ‎קרי‎ are transformed into ‎קריאה‎ because we can identify the “strange ‎attractor” in the nature of the ‎קו‎ without getting caught up in the constraints of ‎particular ‎עולם-שנה-נפש‎ (space-time-consciousness) which is ‎מועד‎ in the ultimate ‎sense, for the ‎מחיצות‎ were obviously mind-dependent, as can be seen in the ‎introduction of ‎פיגול‎ only after the establishment of the time-space constraints of ‎אחרי‎ when suddenly in ‎קדושים‎ appear the thought which is violation, and there, ‎too, the greater value of time is evident in the difference of ‎חוץ למקומו‎ and ‎חוץ ‏לזמנו‎. ‎ The book as whole is therefore the book of ‎עבודה‎, for it tells how to transform ‎קרי‎ ‎into the ‎קריאה‎ that makes the universe in all its superimposed states a single ‎home, something only Yovel and Torah make possible, together. Thus the ‎brit/covenant is entirely in terms of the more profound sevens and eights ‎expressed at the end, beyond the early ‎שביעי ושמיני‎. ‎ Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - We come to recognize that תזריע\מצרע is a direct continuation of ויהי ביום השמיני (not coincidentally opening with שמיני של מילה!) and takes: 1. the idea of הבדלה which is the response to violation of boundaries in שמיני to a new level in which הבדלה becomes not just the recognition but the definition of the state of צרעת and 2. the עניין of what appears to be malfunctioning and אין שמחה ממתנת בשמיני and turns it into a recognition of the malfunctioning of the physical processes – that lead to the very things we appreciate, including down to the level of the cellular processes and level of צרעת – and views that as part of a deeper level of insight into the nature of processes! With the first process we could recognize even as a simple linear process leading nonetheless to וי which leads to רפואה (for as it is known there is no רפואה without oy vey and thus no תקון העולם without oy vey). But there is a much deeper sense here: it is talking about a process that is not linear but rather information acting upon itself -- information in dynamic state which is the nature of dna, the way in which בריאה as a whole is constantly acting back upon itself rather than being definable as a simple linear process or algorithm – and it would be as if not infinitely more absurd to confuse תורה with that type of information as it is to confuse the output of a linear computer with the consciousness of a human just because said computer has "learnt" to pass the Turing test! The result of this is the nature of דעת is profoundly linked to our sense of the massive confusion and complexity of this information, requires just as much an understanding of טומאה and darkness as it does an understanding of טהרה ואור – and therefore the height of the development of תורה is דעת: סדר טהרות! This סדר טהרות goes ultimately go back all the way to תקון הלבנה אור הגנוז שנגנזה בתורה שבעל פה and is only נתגלית with the recognition that information consists of immediate experience (what we call consciousness) rather than in weak attempts to duplicate it by attempting to break it down and linearize it and confuse תורה as something that can give conception הוראה without it's being understood as a constant ongoing process that lives in its dynamism as our minds themselves! Rabbi Weinberg 2026-05-20 09:45:36am - We speak about the relationship of שמיני to עבודה as the פרשה that starts the time of עבודה post- פסח of יציאה מעבדות to true עבודה – recognizing that all עבדות is קשור toשמיני because of the post- שבע idea of מילה, רפואה,which is the deeper sense of תיקון העולם and all of the שמיניs that appear in the בית המקדשas רבנו בחיי points out: 8בגדים סממנים etc We connect this to the overall structure not only of the פרשה and its relationship to אבילות but to theספר as a whole and its connection to malfunctioning of biology as well: אבילות is ultimate malfunctioning of biology, but is also the malfunctioning of biology in terms of the דעת of an אדם. The connection of those two levels is the expression of רמב"ם בהלכות תשובה: כשם שהיוצר חפץ להיות האש והרוח עולים למעלה והמים והארץ יורדים למטה והגלגל סובב בעיגול וכן שאר בריות העולם להיות כמנהגן שחפץ בו ככה חפץ להיות האדם רשותו בידו וכל מעשיו מסורין לו – this is the רצון הש"ם for a world that perfect-able is the only valuable world, and that in the same way that He wishes gravity, so too does He wish the world will make itself! In the same way that שמיני אין צר כמוהו אין שמחה כמוהו, so too is process as מהר"ל explains the ויהי the source for all potential and achievement and בריאה as it is –in the exact same way that ישמח הש"ם במעשיו becomes the source of the contrast in מדרש for שמחה שאינה ממתנת. The truth is that in the very פסוק of ישמח הש"ם במעשיו is the מקור of both of these עניינים simultaneously: the malfunctioning of the earth by טעם העץ כטעם הפרי and the great happiness הקל וחומר שנשאו דשאים בעצמן in which the world completes itself! כהונה per se is tied innately to אבילות : וידם אהרון is central to making אהרון the כהן because עבודה is tied to what yet needs to be achieved to what is still חסר in the עולם and therefore it is entirely focused on what must be fixed ברפואה and therefore the potential achievable by anyone becomes the deepest שמחה imaginable to אהרון in this פרשה in which the כהונה comes full circle, given to אהרון אחיך הלוי in this פרשה by משה רבינו to אהרון as he tells בני ישראל of אהרון's גדולה. Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - The 2 elements of תורה ועבודה seem to be conflated here in ויקרא: The aspects that seem on the surface to relate to the nature of עבודה (the levels of intimacy, invitation, בית אמי וחדר הורתי) – are now not seen as necessarily relegated to the space of the השראת השכינה and the interrelationship that is fundamental to עבודה vs עבודה זרה interrelatedness that we spoke about, but rather are part of the nature of תורה itself, and therefore ויקרא becomes the essence of תורה, and in רמב"ם the essence of הר סיני is to be מודיע the difference of דרך עבודתו and that which is wrong with עבודה זרה! We recognize that the אל"ף of ויקרא, the difference between the ויקר at both the beginning and end of the ספר and the קריאה between בלעם ומשה is exactly this idea! Recognizing as ישעיהו does that someone can insert the most amazing investment into a piece of wood or metal, turning it into the most astounding creation whether artistic scientific etc – and the rest of it remains a piece of material to be burnt or sat on– is a סתירה only to the point that someone turns to it and believes they can get out more than they put in when they invest in that fashion הצלני because I now have my beautiful music save me with my beautiful music beautiful discovery beautiful statue etc, there is nothing to save – a one directional input can be at most a memory cannot get you out of what you are The only response therefore to תורה is that אל"ף is part of קריאה not only part of your ownאלוף (*the reason that the world was not built with the אל"ף first) the difference between משה ובלעם is the difference between ויקחו להם מכל אשר בחרו and invitation to your Lover לבית אמי וחדר הורתי it is a difference between a world created within and therefore is without any hope of escape and a world that is response to מי כמוני, of the ויקרא of הקב"ה עם זו יצרתי תהלתי ספרו the way in which throughout the years even today there has always been בשביל ישראל שנקרא ראשית the awaiting that הקב"ה does, the constant invitation that Creation presents us with to now go beyond, the recognition that the חביבות בשביל מעשה בראשית from its earliest moments to its actual achievement of ברית etc – is the חביבות that אדם has to have for his animal and for everything that is given to him as the submatrix of his life. Without that, to view עבודה as primitive one ends up viewing as meaningful only the things one has brought to Reality which is really just the tiniest addition imaginable not even measurable in terms of the totality of מעשה בראשית – the tiniest addition imaginable, and mistaking the אל"ף זעירא for being the "minor" genetic distinction between human and animal or mistaking the minor additional חכמה your insight provided Creation e=mc2 – which it had within it from the first moment – and by thinking that by scribbling it on a blackboard you have changed reality. That instead of being a response to invitation is essentially a free-fall descent into hell, for that type of person lives like בלעם did committed only to רגע and destroying חנוכת המזבח which itself is חיים ברצונו!, -- instead of כי רגע באפו חיים ברצונ. Rabbi Weinberg 2026-05-20 09:45:36am - The two antagonists have two רמזים in this פרשה: the absence of משה which is המן’s happiness in י"ג אדר, and the coming to fore of אהרון which is כבוד ותפארת that is so important to אחשורוש . We trace these differences in being the intellectual aspects of פורים, המן statistics, non-mechanical world on the one hand – and something very shocking on the other: the function of לב in פורים, זכרון not as intellectual process but something that people often overlook: pure emotional context which people tend to think is in their hands to do as they please! The ability to distinguish between the loss of נצח that appears in the הפטרה which is the use of בגד as posturing and its metaphor, the tearing of בגד is loss of נצח – what happens to אהרון is the ability to carry בגד as pure נצח in which you become what it is the בגד allows as part of נצחיות – in the exact same way that אסתר was ותלבש מלכות! And in doing so see the elements of life as a stage that allows you to carry out your moment of Living Life, and it is that which allows for her spontaneity: to be able to carry off being whatever you are in the way that אהרון הכהן sees you with your unique potential and unique humanity and Self in whatever role given to you to play. You play that role and can carry off נצח in the way that אסתר carried off מלכות, the way that אהרון carries off the כהונה in ways that any other person who had חשש of קנאה and worries about posturing was unable to do, this is why שאול loses it, why משה loses it for the fear he has in אהרון – and this is why דוד is able to contrast himself and his lack of care for personal exposure and the constant awareness of the separateness of Him to the clothes he was wearing, which is where בית שאול initially fails and what gives דוד המלך the מלכות לנצח! Rabbi Weinberg 2026-05-20 09:45:36am - The two approaches to the identity of the מלאך here in רש"י רמב"ן and the various מדרשים that agree with one or the other; the two levels of שבת וראש חודש; the two levels of קבלת התורה, the ראייה and the developmental within משפטים; the two levels of the ברית itself whether within the ספר הברית (as per Ramban) or just the Torah’s presentation; all these are parallels. Rosh Chodesh introduces חטא, ומפני חטאינו is the refrain, never heard on שבת and the שעיר ר"ח is the paradigm for all the שעירי הרגלים (תוס' בכורות); just as the בשורת המלאך introduces חטא and as he appears in the חטא with יהושע and with דוד, where the ארון and the מקום המקדש are the issue as per the other side of the מלאך viz. the מלאך הגואל in the משכן ומקדש! There is no contradiction between them, the ויחזו ויאכלו for here we must be מתקן the אכילה through שולחן ערוך המוכן לאכול! The level of שבת must be coupled to מקדש השבת וישראל ובזמנים just as the שר העולם must respond from the מעשי העולם in ברכי נפשי ישמח ה' במעשיו which is actually read on ראש חודש (!!!) and from the Creator ששמי בקרבו simultaneously in order to be the מורה דרך=מט"ט at all. This is the דרך עץ החיים requiring both. So the בשורת החטא and the בשורת המשכן אשר הכינותי are all one and without the ויחזו there would not have been a משכן or an עגל. They are united in the חטא that creates the משכן and joins the two elements of the ברית, the שמחתו ושמחת בתו. (MY) We come to recognize that the 2 levels of reality that are expressed between יתרו ומשפטים are the 2 levels of reality of פורים vs pre פורים world itself, and therefore all of the עניינים of חדש אדר are related to as a group including ארבע פרשיות! Therefore, when שקלים comes out on משפטים as it does here, it is מרמז not only to the הכנה of the בית המקדש which is here referred to as המקום אשר הכינו"תי (itself a reference to two worlds in the בית המקדש של מעלה מכוון כנגד בית המקדש של מטה as רש"י points out) – *but also to the fact that these 2 levels are reflected: a. in the difference between the חלב of the מן and the בשר ולחם of the actual מוכן לאכילה (which is also הכנה), and b. the מן which is the חלב and the המן which is later on the “source” of קבלת תורה שבעל פה – which comes to represent the two sides of this equation: the חלב needs to be spit out עתיקי משדיים גמולי מחלב and in getting rid of המן we are ready to accept תורה שבעל פה which is all in the “problematic and detailed” details! This is reflected in זוהר’s explanation of לא תבשל גדי בחלב אמו: keep the two worlds clear! The relationship of macroeconomics and microeconomics are two different worlds just as macrocosm and microcosm are different worlds and just as תורה given בהר סיני as חלב is a different תורה than the תורה שבעל פה which is בשר – are all now uniquely expressed in the relationship in the 4 פרשיות to the הכנה of חדש אדר! Rabbi Weinberg 2026-05-20 09:45:36am - Multi-leveled נתינת התורה as based on the קולות- קול לכל אחד לפי כוחו. This is why there actually does exist a תורה that fits the levels of those who I thought were locked out of Torah because of their limitations, the children whose דבר קטן שאפשר שידעם הכל קטן וגדול defines their גדולים. Now it turns out that if there is a recognition of לא תוכל לבדיך as being on the same existential level as לא טוב היות האדם לבדו (connects to the entire picture of מעמד הר סיני as איש ואשה) then there exists a common space of brit/covenant that actually defines the Torah-in-development, of which שכינה is a partner. But in that case, anyone who cannot see that his own קול is only an element of the קולות cannot pretend to have Torah. Those become נבול תבול which means אמר נבל בלבו אין אלהים because in the end they hear only their own voice and do not really believe that there is an אל חי whose voice in בכח, and not בכוחו שלו as the Midrash points out in the same place that it mentions the קולות הרבה! This is the קול אלהים חיים that Moshe speaks of later! Those who have left the common space of the קולות are by definition included in נבול תבול and this is precisely the נבלות that we now see among all the self-defined "בני תורה”! (MY) this פרשה is the central פרשה →one that you cannot escape either chasing תורה or running away from the פרשה, even on הר סיני itself  it was indeed moment that transcended human experience that it transcended everything the idea is that everything must be given over to that beyond its own minds, which humanity is just discovering now this is the מדרש about offering תורה to everyone else: if you ask the question before saying נעשה ונשמע you have rejected it fundamentally when it comes to killing embryo etc. the whole point of כלל ישראל it is no questions asked we are in under those circumstances to call פרשה the פרשת יתרו, and put it right around the time of עמלק – so clearly non-existential, but this should define קבלת התורה (“disgruntled father in law tones”)? The rejection of the idea that god is the one that defines things, “if you listen to me then you have a chance” – but immediately משה רבינו accepts. Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - The nature of nested worlds in ה' קננ"י ראשית דרכו and רבינו בחיי insight that there is multiple nesting bring a clear understanding of the nature of וארא in which context of בריאה is insufficient for freedom and only יהו"ה הוא אלהים can address nesting which explains why אני ה’ here as opposed to אנוכי השם until now: here it is וידבר אלקים אל משה who is speaking, and טרם תיראו מה’ אלוקים. Anything less is essentially a form of self creation and projection and is not built of the direct perception of existence but of the God of the Gaps, a way to account for what is otherwise unaccounted for. But that can only mean that the individual’s own self is likewise so self-generated and therefore unable to be free. The nature of פקד פקדתי is at last exposed as being, by definition of a יציאה that must be aware of מתחילה עובדי ע”ז היט אבותינו of ארמי אוב"ד=תועה במדבר , by definition unworakble. It makes reference to a deus-ex-machina that can only push things back another step: and if we kill the Egyptians what will you eat? And if we get you through the desert how will you fight and conquer? And if we do that for you, how will you maintain an identity that will make long term survival possible? We watch the decay of the deus-ex-machina approach today! It is no better than the deus-ex-machina of “Intelligent Design” of the Creationist—another absurd mechanical God of the Gaps. The only solution for both science and freedom is to finally reach the real description of reality as it is by touching the nest, not the affairs, the מפעליו! (MY) We recognize the second step of גאולה after the local response to a פקידה, where a person becomes aware that there may be a way out/something outside of myself – the second level is to realize that it is far more than a mechanical solution to what is in front of methat freedom is served only through the discovery that the אני of the אלקי"ם that speaks to משה, that אני Am הש"ם!– הש"ם קננני ראשית דרכו everything that is seen as עלילה which is mechanical or teleological guidance from God/a hidden machine -- all of that isעבודה זרה “the god of the gaps of insufficient magic or science etc” human construct looking for that “god”  Whereas Freedom is served only in self that grows in the existential nest which is the nature of מעשה בראשית and the nature of משה as רבנו בחיי teaches us is this ראשיתand this is why he is able to be מקבל the נביאות of גאולה that provides a you truly free in the context of world that has no gods but the expression of the Existence the אין that was the first מקונן the first קן which allowed for חכמה which then creates the second nest which allows all the מפעלה the details of creation– the ultimate context is that and no other, Any lesser contexts is אלק"י מצרים and therefore on ליל הסדר we celebrate the transition from מתחלה עע"ז because the fact that they were תועים, ארמי אובד אבי ,מי העיר ממזרח giving a birth of Existence in the heart of אברהם אבינו who at 3 starts looking for what is Mewhat is me not just what is God the 2 must go hand in hand therefore in order to be free there cannot be any mechanical God that sets you free or there is no end to the mechanics! Wipe out מצרים and then find yourself without food, come to Israel and then try to fight the battles, if the battles are fought for you then it is without the building of the psychological wherewithal etc – no matter what you achieve with mechanical “gods” the end result must be הש"ם קננני ראשית דרכו This is true in science as well the one place they are still willing to play their “gods of the gaps, intelligent design etc” is in their unwillingness to perceive the lower level, which science doesn’t have the guts to go to describe what things are instead of “the way things act”. Rabbi Weinberg 2026-05-20 09:45:36am - The two parashot of Geula are actually applied paradigms of the two sets of עשרה דורות: the first is פקידה בעלמא which is the Ramban’s concept of simple “care” and there is no religion involved, only “I feel your pain”; About הצלה and Justice with רשע למה תכה, about shepherds attacking the daughters of Yithro; no promises involved, only “We need to get you out of here to a better place”; entirely human in its concerns, stripping away the complexities of broader identity; caring about babies, from בת פרעה to מרים and יוכבד, and cooing and not about cosmic meaning, about אלקי העבריים-עברי מאחיו. The second is all about בני ישראל and the שם השם and the promise that demands a גילוי השם וארץ ישראל; It is about ולקחתי אתכם לי לעם; it does not care about the babies that are נימוכים מתחת לבנין who will bring to פסל מיכה. There are two דמים here—one the flesh which so attracted בת פרעה and which was thematic in the first parasha with כי טוב הוא- את הנער- בדרך למלון and the other the דם פסח which is the right to complexity and development, and together they become בדמייך חיי בדמייך חיי.... The deep connection between the two levels of גאולה, the nexus of humanity and meaning, is the essence of ברית מילה, where the flesh becomes the word, literally. It is there that the very dust of our humanity is entirely a dedication to developing information, to the real בשביל ישראל and sees in it no contradiction to the human—on the contrary, sees in it the only hope and belief in the rightness and redeemability of the human condition! Rabbi Weinberg 2026-05-20 09:45:36am - The entirely new issue added by הודאה can be seen (and its importance gauged) simply by the difference in Yehuda’s (Dovid’s) response to being told he made a mistake and Shaul’s endless insistence that “I did it right!” How could you compare the power of being plugged in to the power of letting go? Like being sick and aware compared to being healthy and oblivious. Yosef is as much changed at the moment of ויגש as Yehuda is! It is clear for the first time that he cannot function as part of the nation of the in-formation element of בריאה which is Yisrael if his entire claim to success is the connection to living. Dovid outdoes him at this in his response to Yeled while maintaining complete awareness! Yosef and Yehuda together equal the nature of human consciousness, the measure of process information as it developes within and impacts the instant. Fabulous metaphor in “Stranger than Fiction” in which the dangers of מינות and the connection to intellectual competence and the willingness to live a life attached to tragedy falls to the relinquishment to the moment, which fails to deal with the synthesis (though it attemps to). Language as the agent of evolutionary zeitgeist which is unavoidable when the child in Meah Shearim uses words that are being used by the child in Tel Aviv. What is left is not a 19th century child, but a 21st century child with 19th century tools! Rabbi Weinberg 2026-05-20 09:45:36am - (NS) We started with the theme of the period of מקץ being viewed by חז"ל asקץ שם לחושך. There is a חושך in the world as a whole that this deals with, but in the actual events of last week's Parasha we saw the חושך that comes with נכלי דתות. Here this week they are literally unable to see what is in front of their noses. And Yosef himself was two years in jail, and in מיקץ he comes out of jail. The nature of גלות יון is the חושך in מעשה בראשית. Therefore this Parasha must contain the seeds to יציאה מן החושך that happens in חנוכה. The special reading for the שבת זאת חנוכה relates directly to the issues that רש"י talks about: אחי יוסף עשרה—each one hates Yosef for such different reasons (quote), how could they possible go together? And finally in קרבנות הנשיאים, where the Torah never wastes a letter, it repeats the exact same thing twelve times, and then sums it up! Somehow, they all worked together with completely different intents! This is the only time in the Torah where we find such a complete integration. This means that the question of the separate intents of each of the קרבנות that were brought are so חשוב, that they have to be mentioned separately before they are summed up. This is why immediately afterward, as the מדרשים speak out and the רמב"ן brings, comes בהעלותך את הנרות which is נרות חנוכה. The חנוכת המשכן was really in כ"ה בכסלו, and was celebrated in ניסן, but instead the חנוכת המנורה was celebrated. Rabbi Weinberg 2026-05-20 09:45:36am - The true nature of darkness reflected in גלות יון is the darkness that results in נכלי דתות and that allows נסעו בזה in an absolute sense” They are “outta here” completely—a different planet. This is the level in which one cannot see what is directly in front of one, a complete blindness to anything but the reality one has pre-defined.This is what allows the speciation that lies behind Jewish civil war and breakup, and the speciation of religion that now affects us. Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Yitzhak as model at last, defining the essence of Toledot as inclusive of קורותיו, showing them to be indeed an outgrowth of one’s life despite the objection of Ramban. His ability to sense the אימה חשיכה גדולה is the only thing that allows us to see for the first time the עקידה, for only one who would find the possibility of Life-as-Error more terrifying—עד מאד – than the loss of life itself can teach us what it means to have no assumptions about existence rather than being affected by a martyrdom complex! His insistence on continuing—nay, deepening—his love for Eisav after fully appreciating the הנה ריח בני וגן עדן and the fact that he was wrong about the nature of unbiased שדה,and after fully allowing for גם ברוך יהיה still putting himself into place the לאם מלאם יאמץ by giving the והיה כאשר תריד, recognizing בני בני and Eisav more than ever אבי אבי באי redefines the nature of אהבה. For גם אהבתם גם קנאתם כבר אבדה וחלק אין להם עוד בכל אשר נעשה תחת השמש and who could know better than Yitzhak how on the surface of the nature of being all that must be, yet insisted on the meaning of רבקה אוהבת...ויאהב יצחק which is the theme of the parasha of Toledot!! The question of the paths not taken and the lives not lived are therefore addressed in Yitzhak, who essentially views now the שדה as a simulation about which he can laugh לעתיד לבוא and which would therefore subsume all other simulations based on the information-set that is the essence of identity: it is this which is תולדה and therefore incorporates יעקב ועשיו האמורים בפרשה along with the קורות that are associated with the simulation. Without the ability to face אימה חשיכה גדולה the particulars of life are givens that cannot be denied and that are far too serious to live with as they are all that personally IS! This is the essence of רבי אלעזר and his decision “not to bother!” because as a simulation it will do good enough. Perhaps it was even God’s question to him about starting over randomly that brought him to the understanding that such a question is only a possibility if the information-set is a given and the rest is simulation. (I suspect that this similar to the relationship of ארץ ישראל to simulated חו"ל [which would be why it actually is experienced as a poorly executed simulation!] and the relationship of Yisrael to גויים [which is why they are experienced as not-quite-alive simulations!!]) Rabbi Weinberg 2026-05-20 09:45:36am - The parasha of transition from the clarity of Avoth to the uncertainty of the אמהות; transition from youth to זקנה; transition from phalus to זוגי; transition from קרית ארבע ענקים to קרית ארבע זוגות; from מושל to זקן; from והוא ימשול בך to לא טוב לבדו -אשה כנגדו. The parasha that so celebrates זוגיות that the מנהג was to read it for every חתן! This is the parasha that signifies the end of the שליטת חם in the essence of ארץ כנען and the beginning of ארץ ישרא"ל. The African power of biology must be the root of Yisrael, and proceed through the רפאים וארצם to חם וארצם to דן ושמשון שברכו באמתו בארץ חם to אבישג and the conclusion of זוגיות to a new ח"ם which takes the place of the original בג"דים and restores to pre-והוא ימשו"ל בך which is why שים נא ידך תחת יריכי is in terms of כנען who is מוש"ל בכל אשר לו and שמ"ש who then becomes עוג! The השפעה goes through ארץ ח"ם to דן to שמ"שון the נח"ש who is then ברכו באמתו and absorbs פלשתים who are חם! Rabbi Weinberg 2026-05-20 09:45:36am Bereishit Review - Rabbi Weinberg 2026-05-20 09:45:36am - Theme Nizavim (Ohr haHaim) 5766 The ex-post-facto גילוי of צדקת ירושלים וכבודה of בנים לא ישקרו that surprises even ourselves and is the essence of the process of גאולה which we call “teshuva” a restoration of primal context and ראשית. Context defines the ultimate results of the experiment and in so setting-up בריאה, Existence has made the צביונם the essence of נצבים. Then all the cyclic nature can be seen as being true-to-self, being בנים לא ישקרו, only coming at last to see that there never was any true הסתר פנים there was only the lack of דרישה, the doubts about love which is the essence of the נסתרת that makes Creation meaningful and that guarantees its success. In the end Yisrael is the Love Story of Creation, the essence of Teshuva מאהבה!… Rabbi Weinberg 2026-05-20 09:45:36am - We continued the approach to be able to find the connection to יום הכפורים ואלול – and we began by pointing out – not within the confines of context of קדושה ושכינה so that כי תצא למלחמה על אויביך allows you to be brought into things you otherwise would not be brought into – נפלטי הענן not within מחנה ישראל attacked by עמלק and in the middle כי תצא מחנה על אויביך ונשמרת מכל דבר רע specifically כי תצא not just state of war but that it forces you to leave you are pushing the envelope such that in pushing the envelope you wish to absorb more into it but in the process of pushing the envelope you are in danger of ונשמרת מכל דבר רע associated with אלול but the זוהר points out that the רמזים are directly to אלול even in the very beginning ונשמד ישראל completely “lost” in year of breakdown or שמלת שביה which is מעשה העגל used to be beautiful בגדים and עדיים and now junk because of being יוצא מהמחנה which is the beginning of יום כיפור issues – want to get נשמה back and cry. Rabbi Weinberg 2026-05-20 09:45:36am - פרשה as a whole demands an understanding of society as a wholeקרב ישראל מקרבך and that that society is predicated on connection of its lowest elements to its highest, both in terms of taking responsibility for the subliminal and what appears to be completely accidental ערי מקלט ודם נקי at the end of the פרשה and עגלה ערופה the constant stress of בקרבך בקרב ישראל or בקרב ישראל של מלך and talks about society in a whole where every element that does not fit is a violation of the fundamental roots of the society! The recognition that it must draw on fundamental roots comes from ככל הגוים appears so obtrusively in מצוות מנוי מלך and means that the development of מלכות ישראל is in terms of its most fundamental roots its sensitivity to life to evil and its need to expunge all that is antithetical to life from within itself in order to be itself! (MY) Rabbi Weinberg 2026-05-20 09:45:36am - (MY) We recognize that the פרשה of רשות on 2 levels – 1. ראה אנכי נותן לפניכם היום and 2. בשר תאוה where most of the world is given over in your hands – is reflected in 1.בחירת הקב"ה in בית הבחירה and 2. תאות הקב"ה in למעשה ידיך תכסוף and הישר בעיני השם לפי רבי ישמעאל. This is a complete revision in the way a person brings world to תיקון and the way in which יום הכפורים is introduced: for this is the essence of מחיה חיים עשינו שלחותו. The beginning of אלול is the recognition of world of רשות: בן איש חי עיקר עי"ת לאכול. The beginning of this תקופה of אני לדודי ודודי לי is the intense connection, the interaction of our love and הקב"ה as part of the responsiveness (on both sides) of בחירה ותפילה והרחבת הדעת כי ירחיב השם אלקי"ך את גבולך. Amazingly, this הרחבה the רמב"ם brings in הלכות מלכים as the ultimate סימן המשיח, making it the very source of ultimate תיקון. Broadening, the sense of breadth, all of the repressiveness and resultant obsession in מעשה עזא ועזאל is itself part of that which can come to תיקון through מחייה חיים which begins now with הרחבה and בשר תאוה and ענייני רשות which climaxes on יום הכפורים with ענוי נפש that drives one to the need to be human and שוכן אתם בתוך טומאתם to create a בית הבחירה which is the ultimate שוכן איתם בתוך טומאתם This explains why just as the בית הבחירה develops into aבית הבחירה, ארץ ישראל becomes ארץ חפץ because now it is not not just about a place where you can do things but the spatial the conceptual space of דרך טובה דרך רעה linking desire to do and עשייה vs עצלות to the recognition that you are a field. Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Balak as a serious religious leader who sees קרי as an incorporation of the overall structure of reality just as הקב"ה ultimately uses רגע to avoid being קבה predefined; The Rambam and the כל טובי of מדות which is what happens after discarding the מדות of Bilaam; the end of the haftorah: all מה טוב which is the מה טובו! In the end this becomes צדיק באמונתו יחיה העמידן על אחת . In the fundamental simple 13 middos (only the הקשר ביניהן is the complexity) and in science too all is interrelated processes, connections of forces not discrete particles. We went from Newtonian mechanics to relativity which is the first step of בלעם The difference between the approaches of בלק and חוקת is the difference between the approach or the Rambam to the ראב"ד in ידיעה ובחירה. Rabbi Weinberg 2026-05-20 09:45:36am - The pattern of דיבור which is fundamental throughout במדבר and the way that it grows incrementally towards דברים after destroying Moshe for not speaking. Rashi sees דיבור as the problem of מי מריבה; Ramban sees the problem as a breakdown in the connection of חוק ומשפט. In all of it we recognize that the breakdown is that of חוקת itself, which the Zohar sees as the missing ו"ו. The missing connection between חוק ומשפט as בר קפרא brings out in כל שמחתכם מוות… (MY) We come to recognize that there is a pattern throughout במדבר where דבור becomes fundamental, and that רש"י's approach that יען לא האמנתם is like יען לא דברתם we see that as being itself the same as אבן עזרא's detail and whole, the same as רמב"ן's presence of שם הגדול and ונצבתי לך ש and breakdown of needing to hit twice – in all of it we recognize the breakdown is breakdown of חק to משפט: זאת חקת התורה without a וי"ו implies that there is no חבור between the two levels of reality – which in simple human terms would mean that the vision and experience of existence doesn't link to the futility feel about life which is expressed very much in בר קפרא's מה יתרון לכל שמחתכם – and on the other level simply in terms of "intellectual pursuits" we can be מתדבק to משפט in the sense of sensibility rather than truly making sense טעמי המצוות–simply because "this is the way we find ourselves" and because of this ח"ו making the mistake making the mistake that the משפט would be the same משפט ח"ו even before a בן נח who hasn't the חק – instead needing to come to understand חק as the basis of משפט! Wherever there is a breakdown in these 2 עניינים it is more fundamentally a breakdown in אמונה because breakdown in nature of Existence and the way the expression of רצון הש"ם in Existence is expressed in בריאה, as if self-organization is a pattern thatח"ו isn't a direct expression of what it is מעשה בראשית is! Therefore the כח must be entirely of דבור where holding the מטה is the precisely the issue the רמב"ן argues about with רש"י – but the whole point is that this is activating משה רבינו's first challenge how do you get מטה out of ground?? You do not do that by force you do that by being משה רבינו! The fact that you can take the מטה means you can wield the מטה this is exactly unable to connect those 2 worlds why מדבר the rest of מדבר comes to be מתקן this in fighting wars through דבור the physical כח of ישראל which is the result of דבור. Rabbi Weinberg 2026-05-20 09:45:36am - We find a פרשה of כהונה in its entirety – in which we finally recognize that the כהונה must be emergent of לוי, how the אות which is מסיר את תלונות בני ישראל is אות of שבט לוי in particular and מטה לוי not in terms of the כהונה. This is נוגע אהרון אחיך הלוי – the basis of the moment where he becomes a כהן – because in tracing back the elements that קרח is so fearful of: the loss of individuality and the removal of יעקב אבינו's name from him are related to the interrelationship of an individual to a structure where the structure provides more opportunity to be individual not less – and the פגיעה in the פקידה of קרח leads to his becoming disassociated with יעקב אבינו whereas the final proof of אהרון הכהן's כהונה גדולה is his ability to be מחיה מטה לוי לפרח ציץ! This allows for the elements that קרח did see correctly to be מחובר ליעקב אבינו: כל אחד ואחד מבאי עולם can be a כהן ולוי ומשרת השם לעמד לפני השם לשרתו – but only on the condition that he is רואה יפה! This is why רואה יפה becomes the issue; the question is רחמנא ליבא בעי the terror of being close to the משכן is exactly this terror איה סופר איה שוקל ענן מה תהוי כל הקרב הקרב אל משכן השם -- this sense of the acceptance of מחנה and where all information of the past becomes now the basis of the future and of individuality is the nature of מעשר and מעשר מן המעשר לוי לכהן – for it is that development and acceptance that "this is best we can do with what we're is given" and it is what have produced and shared with you is that ultimately creates תרומה להשם which is that which מעשה בראשית was for in the first place: בשביל ישראל שנקרא ראשית ובשביל תרומה שנקרא ראשית! Rabbi Weinberg 2026-05-20 09:45:36am - We come to recognize that the contrast is between עבודה ולשון הרע: עבודת הנסכים is the opposite of לשון הרע; the תפלות השם שפתי תפתח, יהיו לרמון אמרי פי, אלק"י נצור are because nature of תפלה is the original עבודה which becomes אדם as bringer of information together – whereas the עבד היפך העובד where the information is now twisted and warped because of what it is his separate-from-the-universe רצון is; therefore לשון הרע ולא תתור are fundamentally interrelated: there is not a real difference between חטא אלא על לשון הרע or חטא המרגלים themselves going out בריגול ובעצת מרגלים because the בכייה של חנם itself indicates that the mode of looking at the world was that of adolescent whining and crying instead of commitment of making – that בכייה של חנם therefore lies at the bottom of עבדות and unwillingness to be an עובד which by definition is the nature of creating a world in which information is warped and which must, therefore break down – and therefore ends up here with literal לשון הרע land the loss of ארץ ישראל whose only תכלית in היש בה עץ אם אין only עץ הדעת and therefore cannot be engaged with any element of לשון הרע still as part of our commitments. The יציאה ממצרים that begins with לשון and learning דבור comes in ספר במדבר which is the learning how to speak – to its moment of contrast בפרשת שלח: theהבדלה בין האור ובין החושך, the moment of הבדלה between language and לשון הרע, between that לשון הרע and the עבודה which becomes here נסכים involvement of אדם in the bringing of נסכים! Rabbi Weinberg 2026-05-20 09:45:36am - Redefines Yisrael and their space as a place of movement. Only here, after movement is defined as the essence, can Levi be truly defined for this is their identity. No specific place, just vectored סביב as an orbit, in movement as לויה as essence in the war of Yisrael that is their journey defined by the בדי הארון. They are the מבינים את העם, those who allow movement in מדבר העמים after the loss of עבודה בכתף. The vision of the entire journey which is Moshe, coupled to Aharon, commitment to the moments of movement and its זכרון , those who cannot live within that space as opposed to בני רכב who are thus לויים, those who insist on investment as opposed to the יונדב בן רכב commitment to movement, the Sanhedrin which ultimately includes the סוכתיים תרעתיים בני רכב, those who cannot exist within the two בדים between Moshe and Aharon, those who insist on investment are ultimately נאספים, and become part of a journey that appreciates them and vindicates them: בני רכב מגין על דורם כסוכה- even on the אספסוף. The parasha defines the specialness of Moshe and the specialness of Aharon, the אהרון אחיך הלוי all in one parasha. Mishkan and Torah and Levi: defined through travel and only through travel. The drawing of Space around them instead of traveling within Space. Therefore it is only here that we can speak of the קדושת לוי because only here do we begin the movement that requires ליווי. (MY) This פשרה is what redefines כלל ישראל and the space in which they live as a space of movement – this is why שבט לוי only is given its קדושה here because the earlier לוי was סביב למשכן generically but has no unique placement because it is static – שבט לוי cannot be static and therefore waits until here ויהי בנסוע הארון the description of the war of ישראל which is the ultimate journey throughout – that is achieved through בדי הארון and therefore hints even at the movement of יונדב בן רכב ובניו who become the movers as hinted by יאשיהו that they are theמבינים את העם to be עובד את ישראל making it possible for them to go through theמדבר העמים which is a different level of מדבר where there is no longer עבודה בכתף and gives us also the mode of אסיפה for those who cannot exist בין שתי הבדים which are אהרון ומשה: משה is the vision of the entire journey and the commitment to the movement, and the joy and appreciation of every instant of זכרון which is אהרון – those who cannot live in that small space and insist on investment – as opposed to יונדב בן רכב ובני לוי who cannot have investment and that is the source of their קדושה – they become nonetheless part of a journey that appreciates them and achieving them in the אסיפת המחנות האספסף the סנהדרין of which בני יונדב בן רכב become members: סכתיים which is רמז to ספרים that they were all in that סנהדרין because they are in the סוכה– that is the source of קדושת הלויה קדושת אהרון that describes both the grandeur of שבט לוי ומשה רבינוso that the 2 moments of אהרון אחיך הלוי and the specialness of what משה has achieved come together in בהעלתך:the provision for the moment of each thing in life. Rabbi Weinberg 2026-05-20 09:45:36am - We recognize this is the פרשה that takes the כח המחנה in closure of ככלות – recreating the כלותו of הר סיני by making the individual גאולה – whether in individual relationships or discovery of place in life as in נשיאים – making that the תוצאת המחנה in which the individual can create just as the מחנה can just as רות ובועז can recreate בית לחם just as בית לחם created the vision initially! But the entire מחנה built around in the end the only way in which the קול appears: the astounding קרבן הנשיאים where each one had a different view of what they were doing and nonetheless created the same קרבן! –means that the value of עבודה just as it is defined in שמחת העבודה which is context of עבודה – and just as פרשה coming to tell me that יסוד that nature of עבודה זה עבודה לעבודה but in the end the חיבור של תורה which is completely individual and built on the way a person has achieved sense of consciousness and awareness of the structure of reality – that that תורה defines the context of עבודה in a way that makes it for the first time valuable – becomes the very חנוכה of עבודה! Because of this all עבודות that appear the same (*תפארת שבמלכות)שמונה עשריה of every חול day of the year of every human – just as קרבנות appear here precisely the same – is in fact entirely different to the point that תורה would write an entire פרשה saying over that שמונה עשריה as opposed to another! That is ממשה the nature of עבודה in its ability to interrelate תורה בעבודה which is why שבועות itself is most beautifully embedded in נשא the holiday so completely עבודה oriented both in קרבנות and agriculture from which the תורה introduces it -- and yet becomes the ultimate קבלת התורה which is the ultimate נשיאת הלב – (רמב"ם) מי שנשאו לבו לקיים *… (MY) The many elements that are נוגע the events in נשא that are so connected to שבועות are brought out in highest level that קול הר סיני for the first time in history finally appears! הקול as רש"י says is the closureככלתו of the entire process of the משכן is not simply reconstruction of קול but is discovery for the first time of the קול בהר סיני which makes the משכן more fundamental than הר סיני and becomes חדר הורתי not simply בית אמי! This is true because the שני כתובים מכחישים זה את זה are in fact a fundamental contradiction in the nature of תורה: does תורה exist as something מבין הכרובים and therefore the most we have a limited interpretation and relationship to things that are meant to apply to reality beyond our conception – or is תורה to be found באהל מועד עצמו which means it is initially adjusted לצורך הבריאות but has no connection in itself to anything absolute Comes along הכתוב השלישי להכריע ביניהם that in order to be שומע קול הר סיני you must recognize that the קול is מתדבר! That מתדבר we understand is the specific result of the nature of מחנה which allows the קול to be achieved. The meaning of מחנה which is דגול מרבבה as an expression of דגול מרבבה של הקב"ה בהר סיני can only be that is linked to יראה יראה which is the whole basis of ראיית פנים – That ראיית פנים is reconstruction of הר סיני that is ברור: first of all עולה שהקריבו בני ישראל במדבר עולת ראיה, and secondly because מסכת חגיגה is built around reconstruction of הר סיני – which is why אין דורשין those things that were נתגלה בדגול מרבבה עצמו! This means that the way we understand מתדבר is to recognize that קול הר סיני is as much result of מחנה as being מקור המחנה! It is only through the fact that there will be גלוי הקול באהל מועד that it is possible for the קול to evolve מבין הכרובים -- the nature of מעשה בראשית שלקב"ה is not that it exists separately ח"ו from the נבראים but that it becomes actually a project with the נבראים! רמז לנפשות צדיקים בשעת מעשה בראשית Here it is clear that this is the nature of תורה itself! The תורה itself could only be present בהר סיני because there could be משכן – the ככלותו לדבר אתו is essentially the beginning of the משכן comes as result of משכן mentioned before בתרומה תצוה and (*interrelationship of different סדרים and how they create each other) starts off the beginning of משכן which is achieved through משכן שמיני למלואים ועגל All of this allows us to come to more fundamental conception which is the same conception of מלכות itself which is reflection אבן reflected – expressed over here, just as expressed בימי בועז it is expressed over here with 12 variant readings of history which all become the same and are joined together to create זאת חנוכת המזבח where the nature of our experience and what it is to be בן ישראל is linked to an openness to the multiplicity and variations of ישראל experiences of מעשה בראשית— which is דגול מרבבה each one standing for the way I perceive reality – each one provides a matrix in which the קול השם בהר סיני is capable of being expressed! The lack of that matrix was perceived as a חסרון גופא where כלל ישראל התאוה לדגלים – the only way to understand that מדרש is that it is part of a problem in הר סיני that requires תקון משכן to achieve what was there לכתחילה. Rabbi Weinberg 2026-05-20 09:45:36am - Two issues central to ישראל: מקום ירושלים place of משכן מקדש in everyones life – and placement of תורה in life – which comes out to be the period between יום ירושלים ושבועות Both of these issues in במדבר – one רבנו בחיי which means that we are contrasting this week’s parasha to the חורבן – also because just like we have major מחלקת in how a person should be נוהג בלימוד תורה according to רמב"ם כל המשים על לבו and כסף משנה there may be עת לעשות להש"ם רמב"ם כל אחד ואחד להיות כשבט לוי despite the fact that ריטב"א says כח גופו איסור to give לוי a מקום in the world The לוי he is defining has nothing to do with someone משים על לבו כראוי להיות מוכתר is individuals life חדאי נפשאי חדאי נפשאי, מעיקרא person learns for himself all of that irrelevant the individual coming here to be רוח נדבה אותו not לב מנסה אותו – נסוי הלב is about feeling on top of things where someone finding self in world and searches for different דרגה such a person indeed becomes קודש קודשים – חיבור לעולם הזה early incipent stages the משכן which is מקום אשר יבחר השם ירושלים geometric pattern where when we define it we can put each שבט in its place That לוי provides also space just as the משכן: the conceptual space that אהרון הכהן provides to each individual how unique they are "that is the way אהרון thinks about me" מקרב הבריות by giving them sense of place – just as יעקב אבינו provides, a מקום in conceptual space a מנוי of שבט לוי that is permanent and is ממנה him – that מניין is what רמב"ם is talking about here and has nothing to do with the competition and הרבה יוסי איכה בשוקא Which is why nature of לוי and his דרגה is not added דרגה it is הבדלה on level of primal הבדלות if you are coming to say all the הבדלות you would say בין לוי לישראל! Amazing, to say difference of גוי לבן ישראל is the difference to לוי? When even יושבי קרנות and those who are עוסק בתורה is not one of these primal הבדלות but this is! תשס"ה transition between הר סיני Meant to be a transitional thing because the whole construction made. Rabbi Weinberg 2026-05-20 09:45:36am - We find that the nature of נפש רעותכם וחיבה desire that is expressed in ברית בהר is an integrated element that takes both רמב"ן ואבן עזרא's approaches to the meaning of בהר ובחקתי for granted and builds upon them. We find that עריות באחרי מות וקדושים according to both רמב"ן ואבן עזרא central in the presence of both בהר ובחקתי and קבוץ ענייני הארץ.relationship of the חומרה of loss of ארץ ישראל in repetitive שמטות and rejection of creation to עריות (again with no conceptual explanation given here). We find that these two things end up becoming one in רות, where גאולת שדה becomes fundamentally related toערווה , and in which the other theme starting in ויקרא and "culminating" in הליכה בקרי becomes in רות the תיקון of literal השחתת זרע into תקון עובד as part of a whole story of תקון עריות ביבום which finally reach vindication in the acts of רות ובועז -- and become now a גלוי of what it takes to attain the שובע of רות: ותאכל ותותר which is central to this ברית ואכלתם את לחמכם לשובע, and is an expression of the way humanity experiences the sense of presence and satisfaction: both in וישבתם לבטחand in having feeling of enjoying what you have instead of merely being driven to "having more" אוהב כסף לא ישבע כסף. We trace this back to the original שבועות: שבעים ושבע ושבעתיים יוקם קין (*equivalent of weeks and days in yovel?) into the breakdown of קין והבל – and find that the two פרשות עריות שבאחרי מות וקדושים are כנגד two approaches to life: one חיבור לאדמה and a deepening of connectedness and ownership and feeling of control over the earth (קין) to the search for finding solutions and living in the mind in relationships ( הבל) – both with different sense of עריות – but the fact is living within חק אם בחקתי תלכו and experiencing life as a continuum between ברית בשר –which is נח,'s connection to Ruth: נח איש האדמה כמו שנאמר איש נעמי that is מקור של חיבור קידושין עם הארץ is only in terms of תיקון של רות and what it means to have full relationship! Those things come together to be שת –as מדרש מרמז becomes רות המואביה מזרע אחר out of left field -- the only thing that came out of left field and provided the real nature of עבודה which demands חיבור קין והבל: צמר ופשתים יחדיו – that עובד must come from רות! This is true because the nature of גאולה is that which restores things to their original state but one which is a given that is in utero of גן עדן – but nonetheless the units participate in that state obviously in completely different level of identity! We relate this to the repetitiveness of history that nonetheless provides graph of the development of humanity despite the fact that the elements that need to be dealt with may be givens. This is the meaning of development of self within the context of בחקתי only there possible to have שובע נפש רעות with double meaning of desire and in the context of that to be זוכה לארץ צבי: ארץ ישראל itself. It is this that is the תיקון קין והבל themselves because it is מייחד them into a mode of living that can provide not justכלים and physicality but fulfillment and security promised in this ברית themselves: ואכלתם את לחמכם לשובע – the nature of שמטה: לכם וישבתם על הארץ לבטח! Rabbi Weinberg 2026-05-20 09:45:36am - Shemini implies the first of history for the same reason that it is מילה, representing the post-Creation pre-history. So it has the עשר עטרות, the list of “Firsts”, of which the primary and primal is ראש חודש the first step of human time-reality, the transition between the given מקדש השבת and the מקדש ישראל והזמנים , what should have been the beginning of the Torah itself. The Maharal traces the pain of ויהי to the nature of that process itself, what we call “time.” Indeed the first hint of the “unfairness” we sense in that process occurs at the moment of the creation of the sun and moon themselves, the source of the רא חודש phenomenon. It is the לכי ומעטי עצמך which presages the death of the the Best and the Brightest here who were מוסיפים אהבה על אהבה. The only קרבן that was messed up here is indeed the שעיר של ראש חודש which is the דרש-דרש, the essential search of all humanity for sense in the human condition. Exposure is the issue here, and must be traced back to the original לא יתבוששו as the basis of הוספה and self-awarness. It is the אנשי השם element that makes טוב שם משמן טוב of שמיני directly end in ויום המות מיום הולדו. Thus the נספה בלא משפט “has exposure” through her dangerous baking, just as the Moon and נדב ואביהו are exposed. The Haftara defines the true nature of exposure as כבוד עצמו in Dovid’s rebuke of מיכל: It is not the length of your father’s sleeves that defines his צניעות existentially, but the level of his self-concern. In כבוד עצמו דרש-- א"ל של בית אביך היו מבקשין כבוד עצמן-- he is the extreme opposite of Dovid’s own ונקלותי עוד מזאת and becomes שוטה וחוטא: וכל המגיס דעתו וחולק כבוד לעצמו ומתכבד בעיניו במקומות אלו חוטא ושוטה. Absolute exposure was the only solution for Shaul. That exposure is in the כל המוסיף גורע of הוסיפו אהבה just as the עץ הדעת was הספה and is part of אסיפה itself, part of what becomes אני ואפס"י עוד. Rabbi Weinberg 2026-05-20 09:45:36am - Shabbat haGadol is related to Tzav fundamentally as the beginning of the עסק בקרבנות, and to the haftara in terms of the מדת הדין- אש המזבח – ולא ימותו- שבעת ימים ואבלות to the וערבה לה'—הגדול והנורא. The most fundamental aspect of גאולה is the relationship of male and female, for that is the solution to the מקור הגלות בגן עדן . This is the reason that עבודת פרך consists of the reversal of נשים וזכרים and is addressed here in the relationship of בית-חדר הוריה to עבודה, the Vayikra and חיבה being Torah and אשה ובית, the צו being tough זכר and movement oriented—what to do. The need for עבודה within context is the essence of the שני הכרובים זכר ונקבה and without it we reconstruct עגל in במות and turns all עבודה into מי בקש זאת מידכם רמוס חצירי. Structure is provided by the נקבות of בית and בינה that maintains the possibilities and therefore must be guarded from the הוקר רגליך (רבינו בחיי) is which it itself becomes a limited strictured structure that is essentially זכרות mimicking נקבות: reversal that is עבודת פרך for it achieves nothing but טורפין אותן בפניו which is the Rambam’s contrast to the loss of context. Rabbi Weinberg 2026-05-20 09:45:36am - What happens in this week’s Parasha is basically a redefinition of the course of history and the nature of עבודה itself. First of all חז"ל tell us that the most seminal event in Moshe's life—לעיני כל ישראל—ar ea reference to שביר תכל הלוחות> They redefined the world. Throughout the rest of time we are trying to recreate the לוחות. Recreating paradise lost. In terms of human history—גל עדן is a prehistorically event. It is a vision of a meta history. But in terms of history, the שבירת הלוחות is a recreation of those primal elements. That is why it involves so many of the fundamental issues that took place in גל עדן itself. Language – the power of בצלאל, who had the power to redo the elements of creation itself, through language. אותיות שנבראו בהן שמים וארץ. Clothes. יין – the כפרה of כניסה לפני ולפנים. And in Purim: wine, women, nakedness and song. That is similar to גן עדן as well. And the two כרובים, being the תיקון of the עגל which itself has no male, whereas the כרובים which are somehow the תקון are male and female. ר"ח is a women's holiday because women refused to participate in this nonsense. And so to have השראת השכינה you much have male and female. We saw back in גן עדן that the maleness of אדם is destructive—לא טוב היות האדם לבדו. This is a restoration. And we saw this in Purim where the women take over as well. Here we have the involvement of women in the עשיית המשכן, etc. We have a description, basically, of the rest of history. All of our lives it a recreation of the משכן. One we have the ביהמ"ק השלישי we have ended the process. We have to achieve what which surrounds the idea of the עגל, and that is the restoration of לוחות ראשונים, of גל עדן, a personal ישועה and every level of תיקון. Rabbi Weinberg 2026-05-20 09:45:36am - The elements of פרשת זכור ותצוה are related: first to the general concept of בגדים and בגדי כהונה of אחשורוש,and more deeply to the levels of זכירה on many levels vis a vis עמלק, and more deeply than this is the פרשה of משה רבינו’s “loss” – not just that his name is not mentioned (which relates to המן’s happiness about י"ג אדר) but also that this is a פרשה where he “loses everything.” We find that the interrelationship of his loss of the כהונה and the rebuilding of כהונה is fundamentally the story of פורים: the misuse of בושה and the inability to carry out שליחות is the same problem of שאול which causes פורים – and the ability to throw everything to the wind and do anything that is necessary to do is שייך to the nature of זכירה which is complete non-קנאה and the דרגה of אהרון! משה רבינו is מתקן the problem in בושה through עניוות: the pure “intellectual” awareness of the need to completely counter his בושה – but without אהרון this didn’t allow him to function, but only to become more separate; in terms of his death, in terms of his לימוד, in terms of his דין, in terms of taking his אהל out and הקב"ה needing to restore him – his חיבור with שבת אחים גם יחד is the meaning of ואתה תצוה where it is clear that the ואת"ה is itself only accessible through חיבור to אהרון which becomes שבת אחים גם יחדו which is what אסתר becomes capable of doing: utilizing קנאה to destroy others and having no concern for herself in her complete commitment to doing what needs to be done! Rabbi Weinberg 2026-05-20 09:45:36am - We discovered that the ‎משכן‎ and ‎כגל‎ are presented in a way that is completely fluid. As the ‎Midrash puts it: ‎נעו מעגלותיה לא תדע‎. The Torah wants us to recognize that its entirely is the ‎attempt to translate ‎מעמד הר סיני‎. Rabbi Weinberg 2026-05-20 09:45:36am - From Seeing in Yithro to Hearing in Mishpatim: בריץ במצע אזן ששמעה – רואין הקולות- ויקרא באזניהם- נעשה ונשמ"ע - -- The Simhat Toah element, starting anew; Dynamic nature of נעשה ונשמע embedded in the backward structure accoirding to Rashi; (MY) משפטים adds a completely new dimension to קבלת התורה: the dimension of אזן as opposed to יתרו’s עין! The stress that leads us from the beginning of the פרשה, from the ריציעת אזן and לא אצא חפשי – all the way to the קריאה באזניהם—to being able to say נשמע for the first time only here in משפטים – is the development of the nature of ברית. The fact we find the מחלקת במכילתא that runs through גמרא שבת ויומא and ראשונים (with רמב"ן ואבן עזרא on one side and רש"י on the other) – that completely redefines the nature of משפטים – to the point that it defines whether משפטים is preמתן תורה- introduction, which allows נדב ואביהו to be in violation of ויחזו את האלקי"ם– to postמתן תורה , as רמב"ן learns, description of the addition of קריאה בספר הברית, implies that there is a fundamental interrelationship between the beginning and after – as is expressed in דינים in יתרו as well! As חז"ל tell us it needs to be sandwiched in דינים to show that the nature of ברית קבלת התורה involves arguments! And the essence in the nature of קבלת התורה is that ברית must be open-ended to encourage the argument of what happens when paradigms are breaking down – or at least if you expect that it is breaking down, that is מחייב you not to be בוצע but rather משפט לאלקי"ם היא vs. and elements in which your paradigm still works in which case you can still be בוצע . The unwillingness for יקב הדין את ההר leads directly to חטא העגל and a desire to compromise which came directly from the compromise that אהרן הכהן allowed –in which case the real בוצע ברך ניעץ הש"ם is המברך את אהרן על בציעתו – that comes directly from the breakdown of אזן which is אזני נשיכם. The forcing of something into paradigm external to it and will not contain it is the initial מרגלים אתם that יוסף הצדיק tells his brothers and is the fundamental חסרון in the current level of ברית in כלל ישראל. The constant desire to use the ברית to define a religiosity that does not allow you to question the ברית thus turning the ראיה into something solipsistic instead of something that exists outside on הר סיני, which doesn’t allow future שמיעה and therefore destroys the initial עמידה בהר סיני and thus turns everyone into מרגלים! And this happens again and again, people say לא אצא and in saying לא אצא they lose their ears which brings them to the עגל again – and that the אזן that is לוקה, as גמרא says, is that אזן ששמעה לא יהיה לך אלקי"ם אחרים – not just אשר הוצאתיך. Rabbi Weinberg 2026-05-20 09:45:36am - The nature of רבינו בחיי's introduction, the מרפא לשון which becomes the power of both Avraham and Moshe is the equivalent of לבעבור נסות אתכם בא האלוקים—in which the mental illness that exists without קבלת התורה. The only way to heal it is the experience of הר סיני. This becomes the לנסות אתכם which leads to two reactions: one is people running away form the דברי חיים because of what it will cost the,--this leading to death of the recipients, the כפה עליהם הר כגיגית, etc. The other reaction is that of נדב ואביהו, which is trying to take the experience and include it in our own sensuality. Both are problems of the עגל—the unwillingness the accept that חיים which creates ע"ז,Rape in the opposite way. One is a rape of כלל ישראל, and the other is the rape of הקב"ה so to speak. Rabbi Weinberg 2026-05-20 09:45:36am - The nature of the יציאה embeds what seems on surface to be an ambivalent response to יציאה— right from the beginning: ויהי is linked to the nature of שירה to שבת שירה it is part of why it is necessary for הקב"ה to explain why this route is taken – because this route becomes מורה נבוכים’s source for the nature of all מצוות – the same “gratuitous” דרך המדבר as opposed to דרך פלשטים is the nature of all מצוות – and theאנכי הש"ם אלקי"ך defines those מצוות as ways in which you get to where you can go as part of the path of getting there, in which the path itself becomes fundamentally important So that the description of all the events here as רבנו חננאל points out, is that each and every element of the נס is to make it more and more of a challenge to follow through  רבנו בחיי נס—מנוסה! The נסיון is to become experienced in recognizing the presence of אמונה in בריאה – which is בטחון and that gradually the development of יציאת מצרים becomes the story of development of יציאה and freedom through מצוות themselves! Therefore the idea of avoiding a situation that is of a situation that is impossible for you (you cannot make a דרך ארץ פלשטים) that is part of the nature of what our experience of מעשה בראשית is the דינים of ישראל נתונים על הים is part of the very nature of the יציאה because it expresses that there is something that has been achieved experientially but nobody sees except for הקב"ה על פי שיקול דעתו – which is His answer to מדת הדין! which becomes קשה – because it is קשה to express this הנהגה in the world because it is not expressed in the world! The rest of the נסיון and בחינה is for הקב"ה to allow the world to express what has been noted by מדת הדין The people involved in that process are therefore constantly becoming מנוסים through their own הבחנה of what their own capabilities are, and therefore learning from themselves what they can be! Which is the nature of the human condition: you are always learning what you are capable of, because the entire story is one of self-doubt vs בטחון that your vision is real – and therefore becomes linked to מלחמה בעמלק in the 2 ראשיתs, בדווקה in our פרשה – because the ultimate understanding is that it is one’s own self that one battles in the 2 parshiot and היש הש"ם בקרבנו אם איןwhich פרעה himself even senses in the two פרשיות to be the focus of הקב"ה’s vicious attention even is inifinitely better than no connection and therefore the ויהי is expressed in both levels (Steiner – “god in the negative, to not believe at least gives a sense of something being real”) Rabbi Weinberg 2026-05-20 09:45:36am - The relationship of the earlier stages of גאולה to this one goes beyond the simple issue of significance, and התעללות as an indication of significance. It touches on what was initially left hanging, which is the question of והצל לא היצלת את עמך—and מה איכפת לך אלו הנימוכין תחת הבניין? It touches on it in exactly the same way that was מרומז in that very same Parasha, where משה רבינו was initially told בני בכורי ישראל, and based on that was given what to say. Here at last we have that גילוי of בני בכורי ישראל. The meaning of that גילוי becomes clear in the Parasha, when we recognize that the pattern of the universal significance of things is paralleled by a pattern of the significance of protoplasm itself, whether in terms of תפילין; or how בכור extends all the way down toבכור טמאה, and even of בהמה טמאה; or how לילה המשומר ובא מששת ימי בראשית becomes also המשומר ובא מן המזיקים; or about the דם הפסח ודם המילה; or whether you have כלולותיהם בדם. The point of that pattern is the recognition that even בראשית and בשביל ישרא שנקרא בראשית is itself without significance, unless it is possible for הקב"ה to come to a מצב in which He can say בני בכורי ישראל, in which this becomes a personal vendetta between Him and פרעה. That personal vendetta becomes evident in the personal vendetta between Moshe and פרעה, and becomes now the whole point of אני ולא מלאך אני ולא שרף אני הוא ולא אחר. Either the experience of existence is an actual experience of אחדות ה' in every element of בריאה, or it cannot be expressed in the entirety of בריאה. That means that it would be a terrible mistake to believe that בריאה is a way in which we practice elements which are meaningful for another existence of Olam Haba, or in which we experience aspects which are unrelated to real existence, but are just the sub-matrix upon which we build a mental construct of the experience of existence. In actuality, חמור's relationship to בכור has to be seen as precisely the relationship to בכור of ראשית אוני, except that the חמור lacks the כלים to be able to be aware of its own experiences. But that does not mean that the experiences lie within the nature of that capability of awareness. On the contrary—the experiences lie in the nature of the חומר itself as a true and actual extant reality, precisely as the cosmos per se. It is because of this that we experience true significance. Not through some universal significance, but through the immediacy of the existence of a world in which ברכי נפשי את ה'—my own נשמה becomes now related with my גוף in the same way that הקב"ה's Being is related to the existence of reality itself, with the קיום of reality itself. Either the details of Creation are truly דעת את השם or the entirety of Creation cannot be, and there is no לכבודי בראתיו. (This is almost a mirror image of the simple understanding of תפארת, where the detail’s meaning is in terms of its evocation of the entirety rather than in its direct experience of the initial חסד of coming-into-being as it devolves upon this instant. Here there is a stress on the particular value of the פרט rather than its expression of the כלל.) (MY) The relationship of the earlier stages of גאולה to this one goes beyond the simple addition of significance and התעללות as indication of significance, and touches on what was initially left hanging הצל לא הצלת ומה אכפת לך and touches u on it in the same way מרומז in that same פרשה: that משה רבינו initially told בני בכורי ישראל and this is what you should say – and here we finally have the גלוי of בני בכורי ישראל. The meaning of this גלוי becomes clear the universal significance of things paralleled by pattern of the significance of protoplasm itself whether in תפילין or בכור even בכור טמאה even מששת ימי בראשית דם הפסח דם המילה ארכובותיהם בדם that לילה משומר ובא מן המזיקים – the point of the pattern is that itself meaningless unless בני בכורי ישראל where this becomes personal vendetta between Him כביכול and פראה the אני ולא מלאך ולא שרף אני הוא ולא אחר: either experience is actual experience of אחדות השם in the entirety of בריאה אחדות השם in every element of בריאה or cannot be expressed in entirety of בריאה either which means it is therefore terrible mistake to believeבריאה is a way where we practice elements for ultimate real experience or where the experience aspects sub matrix upon which we build mental construct in reality the חמורs relationship to בכור must be the same relationship of ראשית אוני except that חמור lacks the כלים to be aware of its own experience but that does not mean on the contrary lie within the nature of the חומר it is because of this that we experience true significance not universal significance but the immediacy of a world in which ברכי נפשי את השם my own נשמה related to my גוף in the same way*כביכול that הקב"ה’s Being relates to קיום of Reality itself! Rabbi Weinberg 2026-05-20 09:45:36am - We see וארא as a transitional threshold such that it defines the liminality of גאולה: going between שמות and its collapse of the ideas of what freedom would mean– and ending with בא in which freedom achieved פרעה exposed בני ישראל completely involved, משה רבינו becoming himself where הקב"ה giving מצוות dramatic change in interrelationships We see 4 interrelated issues in וארא: 1.the way הקב"ה capable כביכל of גאולה, 2. משה רבינו capable of גאולה, 3. בני ישראל becoming capable of גאולה and בני ישראל and 4. how פרעה becomes שייך to releasing them.all of these need to fit into place in order for גאולה to take place and this becomes the answer to הצל לא הצלת for it is the exposure of the idea that no event (intellectual mechanical or otherwise) can ever be meaningful unless it occurs within a context that gives it meaning – and that ultimate context that allows for גאולה is only השם קנני ראשית דרכו and therefore says מדרש that הקב"ה Himself does not have name until ראשית! That ראשית is שנקראו ראשית משה שנקרא ראשית וישראל and need to recognize they are מיועדים לגאולה because of the nature of ראשית the nature of Creation which is why לילה משומר ובא מששת ימי בראשית they must see that the only meaning of גאולה is in the context of ראשית*– we need to expose the fact that individual that creates context for self could become incapable of changing that context no matter how much he wants to as we see in פרעה as per רמב"ם even though only locked into himself nothing external makes him that way he makes him that way – in order for גאולה to be achieved we must see the difference between מחשבות ערמים of brilliant people who all have ideas vs תורה as תושיה theדברים של תוהו and תהו עולם מושתת* עליהם! This means that we must discover here the nature of דברים and משה רבינו must discover his job as not to achieve or even teach things but instead define context for things which even להלכה is the only real רב and defines רבו מומחה: that his בחכמה דרך becomes defined which becomes ראשית דרכומשה רבינו is רבינו because he defines ראשית דרכו such that תורה is not description of things to do but instead description of what ראשית is underlying reality. Then the דברים said in such a context provide for the פתחה של מחת or פתח פיך ואמלהו which is necessary to be able to be מקבל the ואזכור את בריתי which is the Passion here of הקב"ה there must be relationships זכר של הקב"ה לנקבות של כלל ישראל and willingness to accept that זכר נקבות just accept the situation so mad that has changed so completely that am willing toדד tolerate it – which is very delicate as we see in בשלחbut that is the only thing that can be achieved – גאולה consists of changes in קן which is השם קנני ראשית דרכו the essence of the entire פרשה! Rabbi Weinberg 2026-05-20 09:45:36am - The nature of גאולה as the growth from שמות to דברים, as Moshe himself grows from the one who relates to names who is לא איש דברים to one who relates to narrative in speaking ספר דברים. He is the essence of גאולה and his nature of גואל is tied to being the רבן של כל הנביאים, one who must provide the narrative possibilities to those who saw מעמד הר סיני and are themselves always נביאים, who must be able to hear the message across creation. Each child begins with a recognition of שמות in terms of what something means to oneself, and then is able to construct a picture of the universe in which there are things, דברים, which is a different level of speech than שמות. True גאולה is the application of Torah to the world to create a complete בראשית, and thus Moshe grows as Yisrael does, ultimately achieving geulah only in the לעיני כל ישראל which stresses his נביאות, after he becomes the איש דברים. Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - (MYF) We speak about the פרשה as conclusion of the separation of יעקב ועשו where the ירושה of ארץ ישראל is given over to יעקב because of the split here, in which he is willing to be יושב בארץ מגורי אביו as opposed to ישיבת עשו בהר שעיר –this becomes part of the עם ישראל that is built in the הגדה של פסח. The question is how does one achieve ישיבה בארץ ישראל? – generally speaking, the overall choice of living in חוץ לארץ or in ארץ ישראל is a choice of ישיבה vs מגורי – anyone who wants to live in borough park is מבקש שלווה and rejects the שטר חוב of ארץ ישראל – because that is מגורי אביו. But what happens when you come to live a life of ישיבה in ארץ מגורי אביו?  that סתירה now sets the tone for the rest of Jewish history and becomes the final expression of the oscillation between יעקב וישראל – because to define the way in which one leads a life in עולם הזה such that it is not measured in עולם הזה terms yet nonetheless becomes כל אשר יעשה יצליח (pointed out both here and by דוד המלך as the nature of אשרי) in עולם הזה – is an extremely subtle thing Because measurement in terms of עולם הזה with an addition of לשם שמים is hopelessly destructive – and that is what is treated here! The אבות השבטים because they are looking for ישיבה become committed to life as it is given in עולם הזה, which is a life of competition which expresses itself immediately sexually in the two main issues throughout the פרשה: competition and קנאה, which is the mode of biological expression –and the way that this קנאה allows for mating, which is the mode of sexual interrelationships throughout almost the whole פרשה the addition of לשם שמים creates להיות עמי בעו"ה the נכלי דתות which is the exact opposite of what יעקב אבינו thought could have been achieved in שכם in fact this was the ultimate stage of the destruction that would remain part of בני ישראל throughout this plot of נורא העלילה Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - ובאונו שרה את אלהים implies that the passion of Rachel continues to make all movements of Ya’akov possible within עולם הזה despite the fact that the actual accomplishments are made through the minutia of Leah and family. This is the reason that he cries at meeting her, not because of some magic that enables him to perceive her particularly as not being buried with him, but because the nature of that kind of love and passion is always tragic, for it can never be truly held within the confines of this world, and only the good die young. Anyone who felt as he did would have suspected the same thing—and the fact is that anyone who has that level of love for the world recognizes immediately that he cannot take it with him, just as ר"א cried at the האי שופרא דבלי בעפרא of רב יוחנן. The real שכר of the בני יוסף and of רחל is the יש שכר לפעולתך. Though the good die young and Frodo and רחב"ד and יוסף הצדיק end up having not for themselves, they nonetheless provide for בריאה itself and there is no greater שכר, for they are the true יושבים עם המלך במלאכתו and that is greater than עולם הבא itself for it is the יסוד of both עולמים. They cannot be measured in terms of the outsiders whose concern is for the שכר האי עלמא ועלמא דאתי—the very אהבה that implies that they do not even consider עולם הבא as the מורי ורבי רבינו משה זצללה"ה points out also means that the results of אהבה are their own reward! But that is only possible by definition in עולם הזה and is the ultimate Love and specifically love for woman that becomes the basis of all עבודה מאהבה which comes of the love of Yisrael, the בעיניו כימים אחדים באהבתו! The problem was always Ya'akov's inability to integrate the גם רחל- גם רחל without its being a רחל מלאה so that he used Leah as a literal מלאה=מתוך לאה in the sense of כל החרישות שחרשתי and that itself was defined as שנואה בעיני המקום. Rachel attempts to address this by taking her צרה into the same bed so that it could fit both but Leah steadfastly refuses to acknowledge this and keeps claiming that Ya'akov is her husband that is being stolen by Rachel—a mad insistence. The destruction caused by Leah’s demand that קחתך את אישי is what destroyed her children's ability to accept the primacy of Rachel as עיקר של בית, just as the willingness to be מזלזלת במשכב הצדיק that came of the challenge caused so much pain to Rachel and made her own children distant from the other בנים. But they nonetheless all provide the אחי אנכי מבקש and the חיבור both of ויגש and of the בית המקדש itself. The ruination of the דודאים in the הפיכת משכבת אביו of ראובן comes directly of her המעט קחתך את אישי. The bracketing of the מלאכי א”י ומלאכי חו”ל are themselves the essence of the parasha’s achievement of וינשק, similar to the actual יום נשק where עולם הזה יוצא ועולם הבא נכנס. The entire issue is for that single kiss and passion to define the nature of עולם הבא though it can exist only within עולם הזה and cannot be “taken with me” it somehow becomes more than שני עולמות. It becomes the עזה כמות אהבה , Viktor Frankel’s survival of the camps. Perhaps the נשקו ב”ר that touches the end to the beginning of ב"ריאה. Rabbi Weinberg 2026-05-20 09:45:36am - Transition from a previous time of recognizing in the world of דין a world of indeterminacy, to recognizing a world of paradox. The questioning of רבקה. This חרדה גדולה עד מאוד is that one is concerned that he can lead a different life, which doesn't concern him in the end because he can put on different cloths. יעקב comes to recognize that the different לבושים of the world become meaningful becomes of the context of the שדה which makes them meaningful. From now on, it is not a neutral playing field, but one in the context of השדה אשר בירכו ה'. So תפארת can go backwards and redefine what happens to the אבות themselves… (complete from audio) This allows for a new period of paradox which we sense all the time, in which we sense that we don't know where we're going, what we're really achieving, and that the world is achieving much more! The need for עמודיה שבעה, when one does not have access, or has something by rejecting other things, becomes עבודה זרה. Context makes everything Torah, the not asking of נדב ואביהו Rabbi Weinberg 2026-05-20 09:45:36am - The beginning of תולדות האדם, indeterminacy; the אמהות who maintain the fields of indeterminacy, leading to צדיק יסוד עולם as per Rambam and the womanhood maintainers of the fields of דין in סדום and Purim and מלכות itself. This is the source of תקיעת שופר in שרה, and the connection to ראש השנה as the relationship between the two levels of reality corresponding to the בראשית and the תולדות and the two עולמות. (NYS) The Parasha begins a new era which begins the period of the אמהות, creating the אמהות which is the provider of דין. This is the creation of the interrelationship of the two Creation stories, which starts it's תולדות here, this being the nature of ר"ה, and תקיעת שופר. That Shofar is created by שרה, is clearly the result of the beginning and end of the story of Sarah, which is the relationship of laughter and cry. The opening צחקה ends up becoming the צעקה which is שופר. This…Sarah becoming רבקה, allowing for חסד. Rabbi Weinberg 2026-05-20 09:45:36am - We talk about the natural development of מדת החסד למדת הדין that comes through אברהם אבינו's own search of what the basis and usefulness was of his position in humanity where he positioned him without being able to take the next step and notice that the increasing complexity demands on some level something to eat humans – and therefore לך לך becomes only vindicated here and indeed without this נסיון would have been חס ושלום* left without an answer. The answer in terms of the position of אדם בבריאה and the place that is given to אדם within בריאה is extremely defined by the way humans see it and the need to have נסיונות is brought out by no different than כח מעשיו הגיד לעמו which means that the development of the world if there is not some ultimate meaning and end up with מינות of humanism (natural תוצאה of אברהם אבינו) world of כלל ופרט will not work only כלל ופרט וכלל through constant arguing with אדם whether place should exist is something that brings complete and absolute silence נרתע לאחוריו (*) the difference between אברהם אבינו's achievement and איוב's! Rabbi Weinberg 2026-05-20 09:45:36am - מגן is the determining factor of Avraham’s achievement in the והיה ברכה-מגן אברהם*; in the ברוך אברהם לא-ל עליון אשר מגן צריך; in the אנוכי מג”ן; in the צדיקים מגינים which is the response. The parasha deals with the relationship of אברהם ובריתו to נח ובריתו and codifies the involvement in war, change, challenge and development as the essence of the growth beyond Noah. The fact that בך חותמים is now seen as the expression of the implicit final solution to the דרך השם which needs only now to be developed in detail but will all come back to Avraham’s quest, his existential discovery of מצוי ראשון through the discovery of personal existence. This is why the existential nature of his discovery is of the essence and is not an “added feature” of מורי ורבי רבינו משה זצללה"ה ’s analysis! There is no other meaning to the transition that takes place with the war and the אנוכי מגן לך and שם gift of ברום אשר מגן צריך other than the transformation of personal existence into the discovery of מצוי ראשון, of שוגה בה תמיד into love itself and אברהם אוהבי! Paradoxically, the one who set out on a purely personal quest can save the world in flames; the one who set out to maintain the world can save only his own back yard from the deluge. The מגן צריך בידיך becomes the route for eventually saving the world itself. Clearly he fears that he is infatuated rather than a Lover, solipsistic rather than existentially aware; self-involved rather than bringing blessing to a world; the dangers of warring and where it would lead and the fear that perhaps Nimrod was right Confronting שם and the absorption of אגדלה שמי”ך together with the כהונה itself, the question of whether he has superseded Noah and may therefore be himself superseded, which would mean that there is no “system” which will lead to an end, no דרך השם, only the individual in his times, the very בדורותיו of Noach that is the subject of this very same question! The multiple faces of Avraham: the personal quest; the lover; the passionate iconoclast; the moralist, and how they are facets of the same identity The five approaches to place in universe: assertion of conceptual model (the first דורות and the בני האלוהים and the בעלי השם across history); the ben Noach maintaining peace, decency, ecology, pacification of the earth; the Nimrodian homogeneity (which has elements of the אנשי השם above because of its control and smothering of dissent—differs in that it doesn’t care); the personal quest Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Theme Nizavim (Ohr haHaim) 5765 The guarantee of survival in נצבים, in יום מאפיל ומאיר, is the guarantee of תשובה that is based on the Love hidden in the universe, in the act of Creation, of He who believed in the world and created it: the אהבה נסתרת which רבינו בחיי sees in the הנסתרת לה' אלוקינו and with which he introduces the parasha: טוב תוכחת מגולה מאהבה מסותרת . Such a guarantee can only be a description of the existential state of the universe, which is the secret נסתרת behind the nature of statistics, in which non-causal results can be precisely predictable, the kind of existential state that is expressed by Rambam in his צריך אתה לידע in the “answer” to the problem of ידיעה ובחירה! It is a guarantee communicated only by the final fact to the process that made it so; the chaos informed by the results that occur when it works, the universe that informs its parts of its own existence and the path to take, the נבראים that answer בצביונם. This is the nature of תשובה as an “answer” is this answer itself to: רצונכם להבראות? In this way is נצ"בים the same לעולם דברך נצ"ב בשמים which is itself צ"ביונם, the description of true love and commitment, the thing that really allows me to stand up and fight, the thing that follows through in the end no matter what the circumstances of life, the depth of the נסתרת that allows Yisrael to say כי נפלתי קמתי. This is why an answer is always a “return”: it comes only through the running simulation which is Life itself, which is the ובחרתם בחיים that must inform every choice Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - This is the central parasha of Yisrael Identity which is why it serves as the center of the Seder and indeed announces היום הזה נהיית לעם. It has important חידושים about the nature of identity and its relationship to דעת, about the relationship of both to כפית טובה and to the primal identity in גן עדן, and of all those to a place in the universe providing personal and national significance, expressed more than anywhere else in מצוות ביכורים, as בשעתה which is the ultimate truth of every individual and individual instant. The clear-cut definition separating Western identity from Yisrael identity is הכרת טובה vs כפויי טובה. Assertion of personal significance and place through a search for enforced solipsistic individuality focused not on freedom but on liberty, in what is a denial of the nature of one’s place in the universe by rejecting the burden of forced good, כפיית טובה, is the rejection of paradise itself because of inability to accept האשה אשר נתת עמדי, which leads to rebel without a cause, the pure מינות of אכלתי ואוכל! Whereas the recognition that connection is only possible through דעת which approaches reality only through הכרה of the depth of one’s place is by definition the הכרה of טובה which seeks complete self achievement through the use of those elements particularly and uniquely one’s own to complete Creation in one’s own instant of Space/Time which is the vindication of all ראשית through זכרון. This is the only realistic Space that can incorporate all self and phenomena, which is why the parasha of identity serves as the parasha of identity, personal and national, the parasha of היום הזה נהיית לעם at the same moment that it provides the personal איני כפוי טובה, at the moment that it is the לב לדע"ת and the source of the אבנם that are our names in the cement on a national level: we were indeed here, in the Yarden, in Gilgal, in Creation. At the moment of ראשית במקום ראשית בהקרבת קרבן ראשית we reach the pinnacle of evolution and the heights of significance. This is why all ביכורים is in terms of significance, בואכם לשלום ממקום פלוני and the entire country comes to meet you and all stand in the joy of the moment of Creations vindicationבראשית בשביל ביכורים שנקראו ראשית! The only word in לשון הקודש for existential malaise is חלישות הדעת in which identity suffers from being unable to find any niche of contact and thus significance. This can be a terminal condition as evident from the story of חוני המעגל and רבי יוחנן, and evident from the long list of famous suicides. Long accustomed to having our love of Creation rejected and our best efforts the object of disgust and hatred, we suffer collectively now from a profound and prolonged national חלישות הדעת which is the result of being unable to directly relate to external reality and being forced to focus, as do all those who suffer from malaise, on our own minds and systems. The growth of religion in Yisrael is directly attributable to such malaise, and has built a Catch-22 that grows more and more self-involved as it becomes more evident that the solution has made contact with outside reality more and more pathetic and painful as שוטים אתם נחשבים becomes more and more evident. Rabbi Weinberg 2026-05-20 09:45:36am - A new vision of מצוות which is central to understanding the nature of אדם in a state of possibilities, which is the direct result of נעשה as a מאמר that at best is only a suggestion and at worse a question. The question remains open in this parasha that leaves fundamental issues of Good and Evil open instead of providing clear guidance. The nature of a universe of Mitzvot which are self-justified in precisely the same way that we need no justification for the world of עבירות is the equivalent of contrasting worlds of yetzer vs. yotzer, which are fundamental existential differences, as deep as the שתי פרצופין that are found in the same double Yudin, and which are themselves part of the yetzer to yotzer relationship, for woman is called both. The double yud in וייצר which actually defines two well defined separate components of Adam, one with an input that stretches back to יצירה instead of בריאה reflective of the added “space” of צמצום granted Adam because of the standing question of נעשה אדם which is his מאמר! Dovid’s mistake in thinking that the direct result of the taking in war was a בן סורר ומורה whereas actually it was the completely backwards and unforeseen סוף that came of the marvelous Tamar’s care for פרסום. But סוף is not meant to be mechanical, but of a level of complexity that makes it just the way this “end up working out”: סוף. The expansion of Yisrael has always taken in those things that can work only with חשק but that become indeed alien and מרידה when stripped of passion—what is more, the attempt ends up itself stripping the passion! Just as Rabbi JB absorbed with חשק but created a generation of סוררים in modern orthodoxy who also are afflicted with “endemic lassitude”! Rabbi Weinberg 2026-05-20 09:45:36am - The choice at Sinai was to reject the personal עמוד עמדי which meant a new approach to the world, consistent with יעקב. Because of it, subsuming the nature of biology became essential, which means that we must build upon the faulty infrastructure provided by biology, the reason that our very highway infrastructure is patterned on such underlying psychological elements rather than on purely human ones. The desire to follow irrational statistical paterns that are not part of the דרך האמת is precisely that which drives עבודה זרה, superstition, anecdotal-based medicine, and all other magical thinking. The central point is the commitment to Ramba”m’s understanding of תמים תהיה which sees living within the world as a struggle against the darkness of pathless chaos and its cousin, local patterns that can only lead astray. This is the deepest element of the “borrowed” aspect of שאול: its non- sustainability and inability to destroy Amalek which is where true path meets post-modernism. Thus the need to control the future and his involvement in the subtle distinctions between תמימיות and manipulation: וירב בנחל,דורש אל המתים, נביא,מלך ככל הגוים… מורי ורבי רבינו משה זצללה"ה ’s pshat on תמים עם ה’ אלוקיכם is astonishing and fresh. He learns that you must have a holistic mind that sees things as part of a דרך האמת without interest in anecdotal and/or statistical posibilities but only things that make sense and are part of a תמים matrix for תמימי הדעת. What makes us different is our חכמה, for we are ישראל חכמים מחוכמים ! But the most astonishing thing is that the end result of tolerating “what works for me” is the loss of the entire path of truth Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - פרשת משפטים is the other side of קבלת התורה – it is פרשה of the ברית element of תורה which is why משה רבינו writes here ספר הברית and even makes the ברית, הנה דם הברית, ויקח ספר הברית. It is only here in the context of this ברית that we find נעשה ונשמע. This aspect of ברית becomes similar to the main ideas of משפטים that we find in the first פסוק! a. מה הראשונים מסיני אף אלו – ואלה כל מקום שאמר אלה פסל את הראשונים… which means that there is something unique about משפטים – כל התורה כלה is from הר סיני! It must be that משפטים itself is part of ברית בהר סיני! Which means that even if you hold that משפטים occurred before מתן תורה nontheless the תורה is מעידה that there is something unique about these משפטים that relate to כריתת הברית – which is something evident in the הפטרה as well, where we talk about כריתת ברית with משפטים; b. and the second דיוק of אשר תשים – כשלחן ערוך, i.e. explain things to them to the point they understand it and all the things that went into it, you must set it like a table with food. This means that the setting and being ready to eat means that the setting goes beyond the consumption. Now that means the ability to begin having תורה (ingestion) requires the understanding of הלכה and פירושים – it is only then that you can start. The irony that the שלחן ערוך was written without טעמים ופירושים and therefore is not תשים לפניהם. The implications of what one who learns in the fashion of the שלחן ערוך even if he is that he has never started learning! The elements of ברית and the ingestion and part of how you view reality and understand the world, it just makes you sit down at the table but until you have eaten you have not done a thing; and c. לפניהם ולא לפני עכו"ם. These three elements fundamentally interrelated: what makes תורה something that is not the same as what the אומות העולם have is specifically the unique משפטים; and that is אשר תשים. This relates to נעשה ונשמע— up until that point we have no עשייה only שמיעה. In order to have נשמע you must have understanding of what it is all about. It therefore it makes sense that the פרשה that is מייחד ישראל בברית חדשה, that has to be from them and not from עכו"ם. That is וי"ו even though סיני is עשרת הדברים this is nonetheless issues that allow for ברית If that is the case the last thing that should be is משפטים we could indeed imagine case – the things that should have been written – it means that we are programmed to respond to these things because they “make sense to us” vs חוקים (although if you hold that עריות is חק but nonetheless if there is taboo – it makes much more intelligence to marry your own relatives – taboo doesn’t make sense but– if that is the case then what is מייחד us from the אומות has got to be חק not משפט! More disturbing, תורה seems to use the emotive sense of how you feel about things as the justification of משפט – ואתם ידעתם את נפש הגר is that what makes it משפט that I feel it? That level of משפט is very strange. The extent in which these משפטים express ברית. The sense you would expect to find in משפטים and we read here of אם לא בריתי יומם ולילה חוקות שמים וארץ לא שמתי. Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - The nature of בא is understanding אשרי אדם מפחד תמיד, the way that reality leaves no wiggle room, that defined Pharaoh as the essence of Teshuva and true freedom. No accommodations—this was the message to Germany and Japan—once you recognize that, we may give you dome very nice terms, but only because we want to. There is no remaining reality to your nonsense, no place in the world. מקשה לב"ו יפול ברעה means that freedom and Torah require surrender to all the possibilities. Thus אהרון becomes here a true part of Torah, needed for its essence, for the כניסה ללב demands the Aharon who is נושא על הלב. Rabbi Weinberg 2026-05-20 09:45:36am - The difference in accepting ראשית as קנני, which implies nesting and all its meanings, or in seeing The nature of the parasha is the definition of context, in the sense of Creation and even the biological contexts. קנני ראשית דרכי is the קן that subsequently defines whatever develops in it—as רבינו בחיי explains. It means that you cannot do anything, you can only allow it to develop by understanding the context. If you limit your context locally that is all that you will see. Rabbi Weinberg 2026-05-20 09:45:36am - The nature of גאולה as the growth from שמות to דברים, as Moshe himself grows from the one who relates to names who is לא איש דברים to one who relates to narrative in speaking ספר דברים. He is the essence of גאולה and his nature of גואל is tied to being the רבן של כל הנביאים, one who must provide the narrative possibilities to those who saw מעמד הר סיני and are themselves always נביאים, who must be able to hear the message across creation. Each child begins with a recognition of שמות in terms of what something means to oneself, and then is able to construct a picture of the universe in which there are things, דברים, which is a different level of speech than שמות. True גאולה is the application of Torah to the world to create a complete בראשית, and thus Moshe grows as Yisrael does, ultimately achieving geulah only in the לעיני כל ישראל which stresses his נביאות, after he becomes the איש דברים. Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am Bereishit Review - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - The inability of Moshe to דב"ר אל הסלע was because he was לא איש דברים! This was exactly the same reason that he was unable to be a דבר לפרעה: he said he sees no point in speaking only in מכות! Just what he did to the סלע—and holding the very same מטה, no less! The essence of human impact must be דבר as in דבר אחד לדור- ידבר עמים תחתנו. But to do so requires that דיבור be an expression of an absolute reality that the human will no longer question. This he was capable of doing only in the דיבור of Torah per se, but could still get angry with שמעו נא המורים which is the entry into a different reality—exactly how Rambam sees the חטא in שמעו נא המורים representing the דבר השם which it did not! Thus Rashi and מורי ורבי רבינו משה זצללה"ה are precisely the same issue, for the hitting was the imperfection of דיבור. That is why in אלה הדברים where Moshe becomes fully capable of דיבור, he tries again and again to address the קל וחומר of the סלע. But that קל וחומר is central to the entire question of why there is no success at דיבור, for without it בלעם is right, and דיבור becomes a tool of manipulation itself rather than a direct translation of mind into technology. This is why תורה מפיהו כי מלאך השם וגו’ and אם דומה הרב למלאך א’ למד תורה מפיהו—only a direct שלוחו של אדם כמוהו is a מלאך and the anger made that impossible until after dealing with בלעם immediately after חוקת! As long as דיבור is given to בלעם as well, then במה יודע איפוא-אל תעלינו מזה. And in that sense, as long as our own דיבור comes from a place upon which בלעם can be שולט entirely, even במקרה, that דיבור does not have the power to דבר anything. This is my underlying problem, as I recognized so long ago that שבת I spoke to the yeshiva at שדרות המאירי...when Shaya asked me who I had in mind and I was ashamed to say that it was myself. But how incredible that we should have recognized so early in the Torah the nature of information per se as the essence of creativity and power, that דיבור is essentially the DNA of creation, that memes are genes, creatively working in the formation of reality. More and more it is becoming clear that information is technology, that דיבור is דֲבֵּר. Rabbi Weinberg 2026-05-20 09:45:36am - The difference between the יוצאי מצרים and the נכנסים לארץ was the difference between והכית את הסלע and ודברת אל הסלע, between the first vision of מריבה and the second, which is itself the difference between משפט וחוק, the reason that the transition, the actual מבדיל בין אור לחושך of Bamidbar, is introduced by para-paradox and the opening to חוק. This is the thematic unity of פרה מריבה סיחון עמלק ואמורי ורפאים and the passing of the דור שלם to leave us with העם-שלם (רש”י) for the first time. This parallels the theme in לך לך where we have עין משפ”ט קדש רפאים עמלק ירושת הארץ, in which we also have the death of Moshe, היא קדש. The loss of חוק is what made the כיבוש necessary, and of course that is what made true גלות possible, for the ביטול of כיבוש is the ביטול הקדושה- מי מריבת קד”ש. It is what made Purim necessary, and this was the source for the ביאה שניה and the rebuilding that was not to be based on כיבוש. It is a reflection of the various levels of עמלק , first in מריבה with the need for mechanics-משפט-miracles, later here after the loss of Purim, where they change their language (!), and finally in Purim directly. The true difference between משפט וחוק is the equivalence of the difference between pre-brit Avraham and post-brit Avraham, for Mishpat is the world as we find it, those elements of structure that have worked their way into physical evolution directly and have become thus sensual, טע"ם, where חוק deals with emergent elements, the world of Yisrael which is emergent. Thus the אומות hate חוק as part of the definition of חוק and the נס חנוכה revolves around the desire לבטלנו מ”חוקי רצוניך". But they love morality and Mishpat. It is the function of the para-nation, the תרומה של עולם, to continue the job of the חלתו של עולם and to express the restructure of the משפט through an understanding and reinsertion of חוק understood with emergent facilities to the fundamental structure of reality. Science works the same way: first Mishpat/nature is taken for granted, a mechanical Newtonian world which is the hitting of the rock, bluntly. Next, the מצות of חוק appear as new information that seems irrational (e.g. relativistic effects) and even paradoxical (e.g. double slit). Then understanding the information results in a completely new way of looking at the Mishpat itself, but the Mishpat serves as a check, delimiting the options for understanding the חוק by demanding consistency with nature as we find it. In life as well, we first believe in Mishpat, issues that are programmed into us genetically simply because if, say, we would steal we would not survive or if we were homosexual we would die out. But when we mature to the level of being ready for brit/covenant, we question the assumptions of Mishpat as they apply to morality and ask why we should be deprived of money when others have more than enough for both of us, or why we should be deprived of love if it is to be found in a same-sex relationship. It is only understanding the more fundamental world of חוק that can address those ready for brit/covenant. So too did the נכנסים לארץ need to be prepared conceptually to battle the Amalek and בלעם issues just as Yiftach does in the haftara and we are asked to battle today, unsuccessfully. They needed therefore the Ramban’s approach to כח מעשיו, to articulate a world of תרומה which can only be addressed through the elements of חוק and post-postmodernism. So it is that Amalek and כניסה לארץ and even the chaos of the רפאים must appear here together! Rabbi Weinberg 2026-05-20 09:45:36am - The difference between the יוצאי מצרים and the נכנסים לארץ was the difference between והכית את הסלע and ודברת אל הסלע, between the first vision of מריבה and the second, which is itself the difference between משפט וחוק, the reason that the transition, the actual מבדיל בין אור לחושך of Bamidbar, is introduced by para-paradox and the opening to חוק. This is the thematic unity of פרה מריבה סיחון עמלק ואמורי ורפאים and the passing of the דור שלם to leave us with העם-שלם (רש”י) for the first time. This parallels the theme in לך לך where we have עין משפ”ט קדש רפאים עמלק ירושת הארץ, in which we also have the death of Moshe, היא קדש. The loss of חוק is what made the כיבוש necessary, and of course that is what made true גלות possible, for the ביטול of כיבוש is the ביטול הקדושה- מי מריבת קד”ש. It is what made Purim necessary, and this was the source for the ביאה שניה and the rebuilding that was not to be based on כיבוש. It is a reflection of the various levels of עמלק , first in מריבה with the need for mechanics-משפט-miracles, later here after the loss of Purim, where they change their language (!), and finally in Purim directly. The true difference between משפט וחוק is the equivalence of the difference between pre-brit Avraham and post-brit Avraham, for Mishpat is the world as we find it, those elements of structure that have worked their way into physical evolution directly and have become thus sensual, טע"ם, where חוק deals with emergent elements, the world of Yisrael which is emergent. Thus the אומות hate חוק as part of the definition of חוק and the נס חנוכה revolves around the desire לבטלנו מ”חוקי רצוניך". But they love morality and Mishpat. It is the function of the para-nation, the תרומה של עולם, to continue the job of the חלתו של עולם and to express the restructure of the משפט through an understanding and reinsertion of חוק understood with emergent facilities to the fundamental structure of reality. Science works the same way: first Mishpat/nature is taken for granted, a mechanical Newtonian world which is the hitting of the rock, bluntly. Next, the מצות of חוק appear as new information that seems irrational (e.g. relativistic effects) and even paradoxical (e.g. double slit). Then understanding the information results in a completely new way of looking at the Mishpat itself, but the Mishpat serves as a check, delimiting the options for understanding the חוק by demanding consistency with nature as we find it. In life as well, we first believe in Mishpat, issues that are programmed into us genetically simply because if, say, we would steal we would not survive or if we were homosexual we would die out. But when we mature to the level of being ready for brit/covenant, we question the assumptions of Mishpat as they apply to morality and ask why we should be deprived of money when others have more than enough for both of us, or why we should be deprived of love if it is to be found in a same-sex relationship. It is only understanding the more fundamental world of חוק that can address those ready for brit/covenant. So too did the נכנסים לארץ need to be prepared conceptually to battle the Amalek and בלעם issues just as Yiftach does in the haftara and we are asked to battle today, unsuccessfully. They needed therefore the Ramban’s approach to כח מעשיו, to articulate a world of תרומה which can only be addressed through the elements of חוק and post-postmodernism. So it is that Amalek and כניסה לארץ and even the chaos of the רפאים must appear here together! Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - The parasha of travel and movement redefining משכן וישראל so that it becomes consonant with the closing words of Shemot that call up בהעלותך and מסעי: בהעלות הענן...בכל מסעיהם. Two brackets, one of the נונים הפוכים and the ויהי בנסו"ע which actually are bracketed because of the פורענות that relate to travel as much as they actually define travel: ויסעו מהר השם כתינוק הבורח מבית הספר and the ויהי העם כמתאוננים. The ארון defines the travel with its בדים as the תייר הגדול. But the parasha in its entirety is bracketed by those very same בדים in the personae of אהרון ומשה the שני שדייך, who are themselves defined as the enablers of travel, in terms of ongoing חינוך which allows the Mishkan to be itself even to the extent that it is called סותר על מנת לבנות במקומו and Moshe who is the source of a Torah that addresses all times and all local paradigms. The existential issue of travel, the מדבר העמים which is life itself, must be addressed in the same fashion, and this is explained in a startling רבינו בחיי who redefines the nature of the relationship of עוה"ז ועוה”ב and our עבודה to make it all לכבוד הבית rather than the actual creation of אור, the same אור that emanates from the בדים and that is the essence of War (which is everything—per ) and the travel, but the אור of the מול פני המנורה וחנוכה and the ותרא אותו כי טוב ונתמלא הבית כולו אור which is the אור צדיקים ישמח of the הקדמת רבינו בחיי. He explains that all אור is innate in the חושך הבריאה and was expressed at מעשה בראשית, and the סתר emanates from us. The גילוי אור within עבודה is all לכבוד הבית for the only things given us are the two בדים, the all and the instant—the בית which attempts to maintain a local reality is always על פי ה’ יסעו ועל פי ה’ יחנו and thus the extension into life is not innate but a level of כבוד for the בית which is כל מה שבראתי לכבודי בראתי. This כבוד per se is the כבוד נברא within בריאה and thus the לכבודי בראתי is indeed עם המלך במלאכתו but the אור itself was נגנז for and not created by צדיקים. דעיכה of רשעים is the buying into an entropic existence. אור צדיקים is living with the אור that is innate in the חושך הבריאה and was expressed at מעשה בראשית--the סתר emanates from us. The גילוי אור within עבודה is all לכבוד הבית for the only things given us are the two בדים, the all and the instant—the בית which attempts to maintain a local reality is always על פי ה’ יסעו ועל פי ה’ יחנו and thus the extension into life is not innate but a level of כבוד for the בית which is כל מה שבראתי לכבודי בראתי. This כבוד per se is the כבוד נברא within בריאה and thus the לכבודי בראתי is indeed עם המלך במלאכתו but the אור itself was נגנז for and not created by צדיקים. Rabbi Weinberg 2026-05-20 09:45:36am - The essential theme is precisely the one identified by רבינו בחיי, the emergence of שמחה from the עבודה בכתף, lending your shoulders to the work, being the מלוה the accompaniment to what is really happening. This is the true מנוח that is addressed at the end by the אבצן who has become בועז at last, ready to supply the very מנוח that he never invited to a wedding, the same מנוח who would emerge with the שמשון who was the equivalent of the גאולת יהודה the כאחד שבטי ישראל! Expressed in the unwillingness of אחי-תופל to be secondary, but to prefer to wait until Dovid fails so that the מעשה can be his, not just the knowledge. Thus the posuk of the רבינו בחיי is perfect because as he points out the issue is ‏ והנה שלמה ע"ה כוון בזה להודיענו שיתחייב האדם להיותו שמח במצות כשיעשה אותן או יראה ‏אחרים עושין וזהו שאמר עשות משפט ולא אמר עשותו משפט. The incredible difference between Torah and Avoda that comes of this: one is כל האומר דבר בשם אומרו מביא גאולה and this is כנגד אסתר. The other is the loss of all personal שם , the לא לו יהיה הזרע, the disappearance of אלי, which is Ruth! For Torah is the opposite of ויקר מקרה, it is the phenotype itself and relates fundamentally to the one who says it as his own meme. The fact that it is metamorphosed through its own evolutionary history does not change the fact even as Einstein does not change the fact of Newton—indeed one builds on the other, as in the primary radiant. But עבודה is only useful as it addresses the elements that are not in your hand, that must remain ויקר מקרה in order to be achieved for they emerge out of the saga to which you have bound yourself, the carrying of the burden that you do which has entirely emergent results, and thus does not require your understanding only your commitment. This is the essence of עבודה לעבודה, working for the עבודה per se, which is why the שמחה is the essential work because it is the element that allows it to move into emergence. Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am - Common denominator of זכרון in בגדי אהרון and פרשת זכור, which relate directly to the שמחה central to Adar and בנין המשכן ומקדש which is ביום שמח"ת ל"בו as per ושמח בלב”ו which becomes the זכרון על לב”ו. This is why the בגדי כהונה figure in the Purim story. The עדיים in אסתר בעד”י and the אחריתו עד”י אובד and ע'ד ד’לא י’דע are surprisingly changed to the כבוד ותפארת of בגד as opposed to ציץ which is merely “flash” once there is no longer any נצח; it allows only to be עובד on whatever you have in mind at the moment. The interrelationship between the conscious זכרון of ציץ-תמיד and the לב-אין לבו רואה את הערוה is the relationship between the רוח והצלה יעמוד ליהודים and the specific עבודה of בעת הזאת. The source of Teshuva in בגדי כהונה - שמחה ואהרן - זכרון takes from Esther the view of chance and opportunity, the recognition that Creation has Will and that only in ישמח השם במעשיו lies the individual’s שמחה just as it was for Aharon, not in those things that are in one’s hand or one’s head, but in one’s heart. Exactly as מורי ורבי רבינו משה זצללה"ה shows in 7:3 of Teshuva. Rabbi Weinberg 2026-05-20 09:45:36am - Three levels of Mishkan, opening here with the direct relationship to an unspoiled Har Sinai, later as a response to עגל and a ruined הר סיני related to כפרה and finally the relationship to Creation. The תרומה here is the reference to the תרומה of בראשית בשביל תרומה-בשביל ישראל ראשית תבואתו. It supplies the missing vav to the second Creation story, the process that must only be measured by what is put into it and allowed to emerge, just as the תרומת המשכן, just as the emergence of the menorah out of the banging on it of Moshe and the emergence of a Life out of the blunt tools that we bring to its banging.... Rabbi Weinberg 2026-05-20 09:45:36am - The first pasuk of the parasha incorporates the entire complexity of the thematic elements of משפטים in three parts: the וא"וו of ואלה, the אשר תשים-שולחן ערוך; and the לפניהם ולא לפני עכו"ם. The contrasted וואו to מעשה בראשית and the אלה תולדות השמים והארץ בהבראם expresses the difference in the relationship of ידיעה ובחירה, (i.e. existential result and sequential process, i.e. holistic results and reduced elements, i.e. emergent properties and random processes) between the presence of ברית that links them (this being the essence of ווא"ו החיבור and its connection to יסוד and the actual hook of connection, or phallus as it relates to the ווא"ו of יסוד in its connection to תפארת and זעיר אנפין) or the “Cold Mountain” level of acceptance of one’s role without needing to see an innate connection of the end to the process or the process to the end. This in turn is what requires the creativity of שמיעה which is the תשים that becomes in the end נעשה ונשמע as opposed to the initial pure נעשה which ignores the presence of ברית and the interconnectedness of אלעזר ברי אומר וגו' which is the reason that it cannot be בפני עכו"ם where the essential self-containedness of the process means that it cannot escape the system into the ווא"ו of מה אלו מסיני and thus has no relationship to עולם הבא-תשובה-אמת or anything of ערך, thus ערכאות. Rabbi Weinberg 2026-05-20 09:45:36am - Rabbi Weinberg 2026-05-20 09:45:36am Neilat haHag Sukkot - Rabbi Weinberg 2026-05-20 09:45:36am Neilat haHag Sukkot - Rabbi Weinberg 2026-05-20 09:45:36am Presented in Hebrew - Rabbi Weinberg 2026-05-20 09:45:36am Neilat haHag Sukkot - Rabbi Weinberg 2026-05-20 09:45:36am Neilat haHag Sukkot - Rabbi Weinberg 2026-05-20 09:45:36am Neilat haHag Sukkot - Rabbi Weinberg 2026-05-20 09:45:36am Neilat haHag Sukkot - Rabbi Weinberg 2026-05-20 09:45:36am Rova Yehudi Series 1992 - The ענן represents a vectored force which therefore is direction oriented--it is always going somewhere, even when it is "deepening" as in the מקום מנוחה in the בית המקדש. The expression of will in the ענן becomes actual presence, locking out anyone else from its place, only where it is completely and faithfully embodied. Thus פקודי actually is the ענן and reflects the אומנות and therefore the נאמנות of the entire .מעשה בראשית This is reflected in all acts of creation which become meaningful only insofar as “somebody is home.” This is the משכן העדות : Testimony that the world is inhabited. Rabbi Weinberg 2026-05-20 09:45:36am Neilat haHag Sukkot - Rabbi Weinberg 2026-05-20 09:45:36am Cosmic Humility - Rabbi Weinberg 2026-05-20 09:45:36am Cosmic Humility - Rabbi Weinberg 2026-05-20 09:45:36am Pledged to Eternity - Theme Pekudei 5776: Pledged to Eternity: Understanding the depth of the ספר השני (בה"ג) not merely as the סיום בראשית in the sense of completion, but in the sense of its ongoing accessibility. Seeing the quality of פקידה as the essential relationship to Creation, and therefore all is held as פקדון for only insofar as you are within your תפקיד within the context of בראשית can you function within the שבת בראשית ועשיית בראשית which implies the ויכולו ביום הששי and the ויכל ביום השביעי just as here it implies the ותכל כל המלאכה which nonetheless must be followed by ויכל משה, so that we proceed from המוציא במספר צבאם כולם בשמות יקרא at the beginning of Creation and at the beginning of ספר שמות. Defining the existential reality in which we live is the בראשית just as יציאת מצרים through זכר למעשה בראשית through לשכני בתוכם the value of being on a משכון in which the entire impact of my מלאכה is felt “instantly” throughout Creation. The only meaning to a ספר הגאולה which is about to end with a 38 year גלות is that the roots have been established, that, as the Zohar says, “from this point on any Evil is what you insist on bringing with you, but essentially the world is a place where you can connect to the deepest elements of חירות, and even when the world around you is full of darkness you can continue to live in the original אור. Here there is a פקידה similar to the הפקדת האור to the Creation of detailed universe, and when בהבראם teaches you that the new level of אור is אברהם and that the פקידה from him onward takes the place in terms of the individual כולם בשמות יקרא – המוצא במספר צבאם of the The creation of Chanuka out of the actual ליצנות ואפיקורסות of the period that created the ותשחק ליום אחרון of the integration of the Mishkan that needed to be part of the actual achievement of Freedom in ניסן. From the necessity of allowing the Mishkan complete emergence and being willing to let go of your special work during that period from כ"ה בכסליו עד אחד בניסן Rabbi Weinberg 2026-05-20 09:45:36am Pledged to Eternity - Theme Pekudei 5776: Pledged to Eternity: Understanding the depth of the ספר השני (בה"ג) not merely as the סיום בראשית in the sense of completion, but in the sense of its ongoing accessibility. Seeing the quality of פקידה as the essential relationship to Creation, and therefore all is held as פקדון for only insofar as you are within your תפקיד within the context of בראשית can you function within the שבת בראשית ועשיית בראשית which implies the ויכולו ביום הששי and the ויכל ביום השביעי just as here it implies the ותכל כל המלאכה which nonetheless must be followed by ויכל משה, so that we proceed from המוציא במספר צבאם כולם בשמות יקרא at the beginning of Creation and at the beginning of ספר שמות. Defining the existential reality in which we live is the בראשית just as יציאת מצרים through זכר למעשה בראשית through לשכני בתוכם the value of being on a משכון in which the entire impact of my מלאכה is felt “instantly” throughout Creation. The only meaning to a ספר הגאולה which is about to end with a 38 year גלות is that the roots have been established, that, as the Zohar says, “from this point on any Evil is what you insist on bringing with you, but essentially the world is a place where you can connect to the deepest elements of חירות, and even when the world around you is full of darkness you can continue to live in the original אור. Here there is a פקידה similar to the הפקדת האור to the Creation of detailed universe, and when בהבראם teaches you that the new level of אור is אברהם and that the פקידה from him onward takes the place in terms of the individual כולם בשמות יקרא – המוצא במספר צבאם of the The creation of Chanuka out of the actual ליצנות ואפיקורסות of the period that created the ותשחק ליום אחרון of the integration of the Mishkan that needed to be part of the actual achievement of Freedom in ניסן. From the necessity of allowing the Mishkan complete emergence and being willing to let go of your special work during that period from כ"ה בכסליו עד אחד בניסן Rabbi Weinberg 2026-05-20 09:45:36am Pledged to Eternity - Theme Pekudei 5776: Pledged to Eternity: Understanding the depth of the ספר השני (בה"ג) not merely as the סיום בראשית in the sense of completion, but in the sense of its ongoing accessibility. Seeing the quality of פקידה as the essential relationship to Creation, and therefore all is held as פקדון for only insofar as you are within your תפקיד within the context of בראשית can you function within the שבת בראשית ועשיית בראשית which implies the ויכולו ביום הששי and the ויכל ביום השביעי just as here it implies the ותכל כל המלאכה which nonetheless must be followed by ויכל משה, so that we proceed from המוציא במספר צבאם כולם בשמות יקרא at the beginning of Creation and at the beginning of ספר שמות. Defining the existential reality in which we live is the בראשית just as יציאת מצרים through זכר למעשה בראשית through לשכני בתוכם the value of being on a משכון in which the entire impact of my מלאכה is felt “instantly” throughout Creation. The only meaning to a ספר הגאולה which is about to end with a 38 year גלות is that the roots have been established, that, as the Zohar says, “from this point on any Evil is what you insist on bringing with you, but essentially the world is a place where you can connect to the deepest elements of חירות, and even when the world around you is full of darkness you can continue to live in the original אור. Here there is a פקידה similar to the הפקדת האור to the Creation of detailed universe, and when בהבראם teaches you that the new level of אור is אברהם and that the פקידה from him onward takes the place in terms of the individual כולם בשמות יקרא – המוצא במספר צבאם of the The creation of Chanuka out of the actual ליצנות ואפיקורסות of the period that created the ותשחק ליום אחרון of the integration of the Mishkan that needed to be part of the actual achievement of Freedom in ניסן. From the necessity of allowing the Mishkan complete emergence and being willing to let go of your special work during that period from כ"ה בכסליו עד אחד בניסן Rabbi Weinberg 2026-05-20 09:45:36am